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THE 


AGES   BEFORE   MOSES. 


THE 


AGES    BEFORE    MOSES 


A   SERIES  OF  LECTURES 


THE    BOOK    OF    GENESIS 


BY 


JOHN    MONRO    GIBSON,   D.D., 

Pastor  of  the   Second  Presbyterian    Churchy    Chicago. 


ScconlJ  QTfiousanli. 


NEW    YORK: 
ANSON    D.   F.   RANDOLPH    &    COMPANY 

900   BROADWAY,    COR.    20th   ST. 


'^  IV 


copyright    1879    by 
Anson  D.  F.  Randolph  oc  Company 


NEW   YORK : 
EDWARD   O.   JENKINS,    PRINTER,  ROBERT  RDTTER,  BINDER, 

20  North  William  St.  84  Beekman  St. 


CONTENTS. 


PAGE 

Preface, 9 


LECTURE    I. 

Concerning  Difficulties  and  Objections. 

The  critical  and  constructive  faculties  compared — Advantages 
of  the  assailant — Safeguard  in  the  indestructibility  of  man's 
spiritual  intuitions  and  longings — Most  hopeful  way  of  deal 
ing  with  current  scepticism  :  the  positive  rather  than  the 
negative  method — Wants  of  the  spiritual  nature  met  in  the 
Bible  alone — Christ  Himself  the  ultimate  foundation  of  faith 
as  well  as  of  hope — Strength  of  this  position — Complete  an- 
swer thereby  furnished  to  objection  against  book-revelation 
— Harmony  therewith  of  the  terms  of  Salvation,  as  set  forth 
in  the  Bible II 

LECTURE    II. 

The  Perspective  of  the  Bible. 

Scripture  foundation  for  the  idea — Bible  historical  in  plan — Pic- 
tures rather  than  propositions — Pictorial  effect  generally 
missed — Advantages  of  studying  Bible  perspectively,  illus- 
trated in  relation  to  :  I.  Depth  and  Distance  ;  II.  Light  and 
Shade ;  III.  The  Point  of  Sight — The  grand  panorama — 
The  larger  and  smaller  paintings — The  main  elements  of 
Bible  perspective — The  near  and  the  far  horizons — Lines  of 

light  and  glory 33 

(5) 


6  Contents. 

LECTURE    III. 

The  Genesis. 

Foreshortening  of  the  Creation  narrative — Its  form — Apoca- 
lypse at  beginning  and  end  of  Bible  compared — Its  scope  : 
dateless  and  measureless — The  Days — Its  substance  :  con- 
cerning God — His  unity,  spirituality,  supremacy — Concern- 
ing Nature — Sources  of  error  and  difficulty — Coincidence 
with  latest  results  of  Science — Concerning  Man — His  place 
in  Nature — in  the  Image  of  God — Concerning  Grace : 
Light,  Order,  Life 55 

LECTURE    IV. 

In    Eden    and    Out. 

Relation  to  the  Genesis — Same  great  subjects,  but  in  new  rela- 
tions— Jehovah  God — Nature  in  relation  to  Man — Man  in 
his  earthly  relations — Woman — The  Serpent — Sin  and  its 
consequences  —  Grace  —  Dawn  of  Hope  —  Faith  —  Mercy  — 
"  The  Way  of  the  tree  of  Life  " 77 

LECTURE    V. 

The  Beginning  of  the  Gospel. 

In  form,  a  curse — Necessity  of  this — In  substance,  a  conflict 
ending  in  victor)' — Threefold  conflict — The  personal  conflict 
— The  general  conflict — The  special  conflict — Microscopic 
analysis — The  Victory  of  the  coming  Saviour :  for  all ;  for 
each — Overshadowing  importance  of  the  conflict 98 

LECTURE    VI. 

The  First  Age  of  the  Conflict. 

No  continuous  history — Meaning  and  purpose  in  fragments — 
Story  of  Cain  and  Abel — The  Line  of  Cain — Civilization, 
what  it  can  and  what  it  can  not  do— The  Line  of  Seth — 
Development  of  Spiritual  Life— Questions  of  Chronology — 


Contents.  7 

Intermixture  of  Races — Universal  corruption — The  Deluge 
— ^Judgment  and  Mercy — The  Covenant — The  Rainbow  ...   Ii6 

LECTURE    VII. 

The  Second  Age. 

The  three  universal  dispensations — The  fragments  relating  to 
the  last  of  them — Unity  of  Mankind — Antiquity  of  Man — 
Noah's  prophecy — The  World  Register — The  Dispersion — 
Political  organization  ;  what  it  can  and  what  it  can  not  do — 
Babel  and  Sodom — The  great  Gathering  of  the  future 138 

LECTURE    VII  I. 

Third  Age — Patriarchal  Era  ;    I.  The  Father. 

The  call  of  Abraham — The  new  principle  of  separation — Lim- 
its of  the  Third  Age — Era  of  separate  family — "  The  father 
of  all  them  that  believe  " — His  Separation — His  Gospel — 
The  threefold  promise  of  the  Covenant — The  Seed — The 
Land — The  earthly  and  heavenly  prospects 1 59 

LECTURE    IX. 

Patriarchal  Era — II.  The  Sons. 

Lives  of  Isaac,  Jacob,  and  Joseph  as  biographies — Comparison 
of  the  four  great  patriarchs  as  men  of  faith — The  doctrine 
of  typical  persons — Isaac  as  a  type — His  birth — His  sacri- 
fice— His  marriage — Jacob  as  a  type — Bethel — Padan-Aram 
— Peniel — Joseph  as  a  type — In  his  humiliation — In  his  ex- 
altation— Completeness  of  the  threefold  typical  representa- 
tion     181 

LECTURE    X. 

Close  of  the  Patriarchal  Era  :    Israel  in  Egypt. 

Transition  in  Egypt  from  patriarchal  to  national  era — Old  Israel 
in  Eg)fpt — Striking  contrasts — Wonders  of  grace — Young 


8  Contents. 

Israel  in  Eg}'pt — Deepening  darkness — Apparent  failure  of 
all  the  promises — A  few  words  and  a  few  bones  all  that  re- 
main— The  grave  of  Genesis — The  portal  of  Exodus — Tele- 
scopic faith 202 

LECTURE    XI. 

The    Shiloh   Prophecy. 

The  position  of  Judah  among  the  twelve  sons  of  Israel — Reu- 
ben, Simeon,  Levi  set  aside — The  blessing  of  Judah — The 
glory  and  dominion  of  Judah — The  Lion  of  the  tribe  of 
Judah — The  coming  of  Shiloh — The  gathering  of  the  peo- 
ples to  Shiloh — The  peace  and  prosperity  of  His  reign — 
Appendix,  setting  forth  more  fully  the  grounds  of  the  spirit- 
ual as  opposed  to  the  political  interpretation  of  the  Shiloh 
prophecy 219 

LECTURE    XII. 

Genesis  as  the  Foreground  of  the  Bible. 

Time  relations  of  Genesis  and  the  rest  of  the  Bible — Lines  of 
development  from  Beginnings  in  Genesis  to  consummation 
.  in  Revelation — Eras  of  promise  and  potency,  of  reality  and 
consummation — Genesis  a  picture  of  the  Life  that  now  is — 
The  end  of  the  Beginning,  and  the  beginning  of  the  End — 
Beyond  the  "  coffin  in  Egypt,"  what  ? 243 


PREFACE. 


These  lectures  formed  part  of  a  series  on  the  Penta- 
teuch, dehvered  in  the  Second  Presbyterian  Church,  and 
in  Farwell  Hall,  Chicago.  With  the  exception  of  the 
second,  and  part  of  the  first,  they  were  spoken  extem- 
pore, and  written  out  from  verbatim  reports,  which  were 
afterward  corrected  for  the  press,  without,  however, 
any  attempt  to  secure  the  merits  of  style  which  might 
be  reasonably  expected  of  written  composition. 

But  though  very  little  care  has  been  given  to  the  form 
and  style  of  these  lectures,  the  substance  of  them  is  the 
fruit  of  repeated  study  of  the  Book  of  Genesis  during 
many  years.  And  inasmuch  as  the  author  could  not,  in 
the  press  of  other  duties,  read  extensively  with  a  view 
to  the  preparation  of  these  particular  lectures,  but  drew 
largely  from  materials  accumulated  before  he  had  the 
remotest  idea  of  publication,  he  is  unable  to  acknowl- 
edge his  obligations  to  others  as  frequently  as  he  would 
have  been  disposed  to  do. 

The  plan  of  the  lectures  is  the  result  of  an  attempt 
to  combine  the  advantages  of  the  expository  and  the 
topical  methods,  and  at  the  same  time  to  secure  the 
benefits  of  continuous  exposition,  without  wearying  and 
discouraging  those  who  have  not  time  to  dwell  on  de- 
tails.    And  while  the  main  object  has  been  the  presenta- 

(9) 


lo  Preface. 

tion  in  outline  of  the  positive  spiritual  teachings  of  the 
book.no  opportunity  has  been  intentionally  missed  of 
dealing  with  current  objections  and  difficulties. 

Though  not  aware  of  the  existence  of  any  other  book 
constructed  on  the  same  plan,  and  with  the  same  design, 
the  author  would  not  have  ventured  on  publication,  had 
he  not  been  earnestly  urged  to  do  so  by  very  many, 
whose  opinions  in  regard  to  the  probable  usefulness  of  . 
a  work  of  this  kind  seemed  entitled  to  the  highest  re- 
spect. 

If  the  present  series  prove  to  be  of  real  service  to 
Bible  students,  the  intention  is  to  issue  the  remaining 
lectures,  on  "  The  Mosaic  Era,"  some  time  within  the 
year. 

Though  fully  aware  of  many  imperfections,  and  pre- 
pared to  have  his  errors  exposed  and  corrected,  the 
author  hopes  that,  as  he  has  already  had  the  kind  assur- 
ance of  very  many  that  they  had  derived  much  benefit 
from  listening  to  the  spoken  words,  he  may  also  have 
the  joy  of  finding  that,  in  the  form  in  which  they  are 
now  presented,  they  have,  by  the  blessing  of  God, 
proved  helpful  beyond  the  reach  of  the  speaker's  voice, 
and  contributed  in  measure  to  set  forth  some  fractional 
part  of  "  the  unsearchable  riches  of  Christ." 

Chicago,  March,  1879. 


THE  AGES  BEFORE  MOSES. 


LECTURE    I. 

CONCERNING    DIFFICULTIES  AND   OBJECTIONS. 

IT  is  less  of  a  compliment  to  the  age  in  which  we 
live  than  many  suppose,  to  say  that  it  is  a  critical 
age.  The  critical  faculty  has  its  own  value,  and  is  not 
to  be  despised.  It  has  done,  and  is  doing,  good  service 
in  correcting  errors,  reforming  abuses,  and  demolishing 
superstitions.  But  it  is  a  very  small  part  of  a  man  after 
all.  A  great  critic  may  be  a  very  small  man ;  and  a 
very  critical  age  may  be  quite  an  inferior  one.  The  con- 
structive faculty  is  much  nobler  in  itself,  and  immeasur- 
ably more  valuable  in  its  results,  for  the  obvious  reason 
that  it  is  a  much  nobler  and  better  thing  to  build  up 
than  to  pull  down.  It  is  an  easy  thing  to  destroy;  and 
there  are  always  destroyers  enough.  It  requires  skill 
and  labor  to  erect  a  building:  any  idle  tramp  can  burn 
it  down.  God  alone  can  form  and  paint  a  flower ;  any 
foolish  child  can  pull  it  all  to  pieces. 

This  age  is  grandly  constructive  in  things  material. 
It  has  exceeded  all  others  in  the  progress  of  invention 
and  discovery,  in  the  multiplication  of  the  comforts  and 
conveniences  of  life,  and  in  the  unlocking  of  the  secrets 


12  The  Ages  Before  Moses. 

of  physical  nature.  Therein  lies  the  true  greatness  of 
the  present  age.  But  in  the  higher  region  of  things 
spiritual,  there  has  been  but  little  development  of  the 
constructive  faculty.  Those  whom  the  age  delights  to 
honour  in  that  department  are  not  the  builders,  but  the 
destroyers  ;  not  those  who  open  new  windows  in  heaven, 
but  those  who  are  most  assiduous  in  their  efforts  to  close 
the  old  ones ;  not  those  who  seek  to  build  our  knowledge 
of  things  spiritual  on  sure  foundations,  but  those  who 
are  always  trying  to  loosen  the  old  foundations  or  to 
undermine  them  altogether.  It  would  seem  as  if  the 
signs  of  the  times  almost  justified  our  taking  up  the 
lament  of  the  bard  of  old  :  "  A.  man  was  famous  accord- 
ing as  he  had  lifted  up  axes  upon  the  thick  trees.  But 
now  they  break  down  the  carved  work  at  once  with  axes 
and  hammers"  (Ps.  Ixxiv.  5,  6).  The  time  was,  when  a 
man  that  would  go  out  into  the  forest  and  gather  material 
for  building  the  Temple  of  the  Lord,  was  the  man  whom 
the  people  delighted  to  honour.  But  now  the  man  that 
uses  axe  and  hammer,  not  in  making  anything  new  of 
his  own,  or  in  making  anything  at  all,  but  in  hacking  and 
smashing  the  carved  work  of  God's  sanctuary,  is  sure  to 
be  cheered  on  by  a  sufficient  number  of  thoughtless 
sympathizers.  No  one  who  has  watched  the  signs  of  the 
times  at  all  closely,  will  be  disposed  to  doubt  that  if 
there  were  issued  at  the  same  time  two  works  on  re- 
ligious themes  by  authors  equally  well  known  and  of 
equal  ability,  the  one  constructive  and  the  other  destruc- 
tive, the  one  conservative  and  the  other  critical,  the 
latter  would  have  a  very  much  larger  sale,  and  attract 
much  greater  attention  than  the  other.     This  may  be, 


Concerning  Difficulties  and  Objections.     13 

and  undoubtedly  is,  partly  for  the  same  reason  that  the 
burning  of  a  house  is  more  apt  to  find  its  way  into  the 
newspapers  than  the  building  of  one.  Nevertheless,  it 
remains  undeniably  true,  that  the  comparatively  easy 
task  of  the  critic  and  destroyer  is  much  more  appreciated 
in  these  days  in  the  world  of  letters  than  the  higher  and 
much  more  useful  work  of  the  man  that  writes  for  edifi- 
cation. I  wish  the  English  language  had  a  word  to  ex- 
press the  exact  opposite  of  "  edification  ;  "  to  indicate 
the  pulling  down,  as  it  means  the  building  up  of  the 
house  or  temple.  It  would  be  a  very  useful  word  in- 
deed, to  characterize  a  large  proportion  of  the  so-called 
theological  writing  of  the  day.  It  is  not  fair  to  call  it 
iconoclasm.  It  is  not  those  who  break  the  images, 
but  those  who  demolish  the  temple,  that  we  have  in 
mind :  those  who  try  to  pull  down  our  house  about 
our  ears. 

As  a  result  of  this  critical  and  destructive  fashion  of 
the  time,  the  subject  of  religion,  and  especially  the  re- 
ligion of  the  Bible  (inasmuch  as  it  is  practically  the  only 
one  with  which  we  have  to  do),  is  surrounded  by  a 
threatening  host  of  difficulties  and  objections.  Few  of 
them  indeed  are  new.  They  are  the  accumulation  of 
centuries.  They  have  been  raised  and  answered,  some 
of  them  in  almost  every  generation  since  "  the  truth  as 
it  is  in  Jesus"  was  first  proclaimed.  But  to  a  large 
extent  they  are  new  to  the  people.  As  a  result  gener- 
ally of  the  wonderful  development  of  the  periodical 
press,  and  specially  of  the  critical  taste  and  fashion  of 
the  timey  which  leads  authors  to  write  and  editors  to 
print  so  much  of  the  critical  and  so  little  of  the  conser- 


14  The  Ages  Before  Moses. 

vative  and  constructive,  the  difficulties  and  objections  to 
the  Bible  and  its  gospel  are  much  more  familiar  to  the 
reading  public  than  the  Bible  itself,  or  the  system  of 
truth  which  is  contained  in  it.  The  Bible  is  a  large 
book  and  an  old  book,  and  people  now  have  so  much 
that  is  short  and  new  to  read,  that  they  have  no  time  for 
that  which  is  large  and  old  ;  and  inasmuch  as  the  diffi- 
culties and  objections  are  presented  in  short  paragraphs, 
brief  articles  and  small  books,  and  have  moreover  the 
advantage  of  being  new  in  the  sense  of  being  freshly 
printed  (however  stale  the  substance  may  be),  it  comes 
as  a  natural  consequence,  that  the  objection  is  apt  to  be 
far  better  known  than  that  which  is  objected  to. 

There  are  not  wanting  answers  to  these  difficulties 
and  objections.  No  sooner  does  some  new  critic  and 
destroyer  appear  with  his  axe  and  hammer  lifted  up 
against  the  pillars  of  the  sanctuary,  than  some  defender 
of  the  faith  is  called  forth  to  stay  his  hand.  But  the 
trouble  is,  that  not  one  out  of  ten  who  read  the  attack 
(especially  if  they  relished  it)  will  give  themselves  the 
trouble  to  read  the  defense.  Of  the  tens  of  thousands 
that  read  the  really  weak  attack  of  Colenso  on  the  Pen- 
tateuch and  book  of  Joshua,  how  many  do  you  suppose 
read  any  of  the  powerful  replies  that  were  made  to 
him  ?  From  this  it  follows  that  so  far  as  direct  answers 
to  the  numerous  difficulties  and  objections  that  are 
raised  are  concerned,  the  friends  of  the  truth  are  at  an 
enormous  disadvantage.  The  assailants  have  the  spirit 
of  the  age  on  their  side — a  tremendous  power.  They 
have  the  easy  task  of  criticising ;  and  not  only  easy,  but 
susceptible  of  being  made  piquant.     The  person  t^t 


Concerning  Difficulties  and  Objections.     15 

criticises  and  denies  can,  with  very  great  safety,  employ 
the  sometimes  valuable,  but  always  questionable  weapon 
of  ridicule,  for  he  has  nothing  of  his  own  to  take  care  of. 
Living  in  no  glass-house  himself,  he  can  afford  to  throw 
as  many  stones  as  he  can  gather ;  or,  rather,  having  no 
house  of  his  own,  of  any  kind,  to  live  in,  he  can  without 
risk  set  fire  to  his  neighbor's.  Then,  above  all,  they 
have  the  immense  advantage  of  needing  to  occupy  so 
little  space.  You  may  put  a  question  in  a  single  line 
that  it  will  take  a  page  or  a  volume  to  answer.  An  epi- 
gram is  quite  sufficient  to  convey  an  objection ;  and, 
being  short,  all  the  periodicals  can  copy  it,  everybody 
can  read  it,  and  most  people  can  remember  it ;  whereas, 
the  page  or  the  article  which  the  epigram  requires  for  its 
answer,  has  hard  work  to  get  printed  in  the  first  place, 
difficulty  in  getting  read  in  the  second,  and  finally,  but 
very  few  will  take  the  trouble  to  remember  it.  Such  are 
some  of  the  immense  advantages  which  the  critics  and 
objectors  have  over  those  who  have  to  do  with  the 
substance  of  things. 

When  we  think  of  these  things  it  would  almost  seem 
as  if  the  truth  of  the  old  and  large  Bible  had  no  chance 
against  such  odds,  especially  with  our  younger  people 
who  are  growing  up  in  this  critical  and  sceptical  at- 
mosphere. And  some  there  are  who,  in  thinking  of 
these  things,  take  very  dark  views  of  the  future,  and  fear 
the  destruction  altogether  of  faith  and  hope  and  heav- 
enly love,  and  all  that  is  supernal  and  divine  in  the  life 
of  man.  But  these  alarmists  underrate  the  power  and 
persistency  of  certain  indestructible  elements  of  man's 
spiritual  nature :  his  conscience,  his  anticipations  of  im- 


i6  The  Ages  Before  Moses. 

mortality,  his  spiritual  longings.  There  is  and  always 
must  be  a  hunger  of  the  conscience,  a  hunger  of  the 
heart,  a  hunger  of  the  spirit  which  can  not  be  satisfied 
by  telegraphs  and  telephones,  and  can  as  little  be  allay- 
ed by  questions,  criticisms,  and  negations.  And  so  long 
as  the  Bible  is  the  only  hopeful  source  of  supply  for 
these  and  similar  soul  hungers,  the  critics  and  scep- 
tics and  scoffers  will  not  succeed  in  their  work  of  de- 
molition. 

I.  Just  here  we  see  what  is  the  most  hopeful  way  of 
dealing  with  the  scepticism  of  the  age.  It  is  a  good  thing 
to  meet  scepticism  on  its  own  ground  ;  to  answer  its  ob- 
jections, to  solve  its  problems  if  we  can  ;  and  if  we  can 
not,  to  show  that  difficulties  of  equal  or  greater  magni- 
tude lie  across  any  other  path  that  can  be  taken.  But 
yet  there  is  a  more  excellent  way.  It  is  good  to  cancel 
the  negative  of  our  opponent  by  its  negation  ;  but  is  it 
not  better  still  to  bring  forward  the  positive,  to  set  forth 
what  there  actually  is  in  the  Bible,  to  unfold  the  pro- 
vision that  God  has  made  there  for  the  spiritual  wants 
of  man,  to  make  it  evident  that  there,  as  nowhere  else, 
are  to  be  found  "  the  words  of  eternal  life  "  ?  And  when 
once  a  human  soul  makes  this  discovery,  difficulties,  ob- 
jections, and  questions  affect  him  very  little.  No  person 
of  sense  can  live  long  in  this  world  without  discovering 
that  the  hardest  questions  can  be  raised  about  the  best 
of  things ;  and  if  the  existence  of  difficulties  and  objec- 
tions were  to  be  a  bar  to  our  action,  ours  would  be  a 
Nirvana  indeed,  a  state  of  absolute  repose.  Suppose 
you  were  to  cease  eating  and  drinking  until  you  had  set- 
tled all  the  questions  that  could  arise,  both  in  regard  to 


Concerning  Difficulties  and  Objections.     17 

the  physiological  processes  involved,  and  in  regard  to 
the  articles  of  food  offered,  where  would  you  be  before 
you  got  started  ? 

If  you  can  manage  to  show  a  person  what  he  can  find 
in  the  Bible,  he  is  not  likely  (if  he  be  a  sensible  person) 
to  distress  himself  very  much  about  what  he  can  not 
find.  Suppose  you  do  not  find  anything  satisfactory  in 
the  Bible  on  the  subject  of  astronomy,  or  of  any  physi- 
cal science  whatever,  what  will  that  matter,  so  long 
as  you  find  what  your  conscience  needs,  what  your  heart 
needs,  what  your  immortal  spirit  is  craving  for  ?  I  am 
one  of  those  who  believe  there  is  nothing  in  the  Bible, 
when  it  is  properly  understood,  which  contradicts  as- 
tronomy, or  geology,  or  any  of  the  sciences  ;  but  it  seems 
to  me  of  far  less  importance  to  try  to  convince  people 
of  this,  than  to  try  to  show  what  there  is  in  the  Bible  on 
its  own  great  theme  of  man's  wants  as  a  dying  sinner, 
and  the  eternal  life  which  has  been  provided  for  him  in 
the  Lord  Jesus  Christ,  the  Saviour  of  the  world.  The 
Bible  itself,  with  its  wonderful  stores  of  grace  and  truth, 
is  the  best  answer  to  all  the  objections  which  have  been 
made  to  its  Divine  origin  ;  and  while  questions  of  au- 
thority and  authenticity  are  of  great  importance,  and 
our  obligations  should  be  always  acknowledged  to  those 
scholars  who  have  explored  the  recesses  of  these  diffi- 
cult subjects,  it  will  always  be  the  case  that  to  the  vast 
majority  the  Bible  is  its  own  best  witness.  Once  let  a 
man's  eyes  be  opened  to  see  what  is  really  in  it — bread 
for  his  soul-hunger,  medicine  for  his  soul-sickness,  com- 
fort for  his  sorrov/,  light  in  his  darkness,  hope  in  his 
death — and  he  will  have  proofs  enough  of  its  divinity, 


i8  The  Ages  Before  Moses. 

which  are  altogether  independent  of  any  questions  as  to 
its  authorship  or  origin  in  history. 

And  when  once  an  inquirer  after  truth  has  tasted  of 
the  bread  of  Hfe,  he  discovers  for  himself  how  utterly 
unsatisfactory  the  current  scepticism  is.  How  many  are 
there  who,  while  listening  to  able  critics  and  enjoying 
the  trenchant  way  in  which  they  deal  their  blows  against 
creeds  and  systems  and  beliefs  of  the  past,  never  stop 
to  inquire  what  positive  gain  there  is  in  all  this.  It 
does  not  necessarily  make  a  man  a  wise  man  to  show 
him,  however  clearly  and  trenchantly,  the  follies  of  other 
people.  It  will  not  feed  a  very  hungry  man  to-day,  to 
tell  him  how  poor  was  the  food  his  grandfather  used  to 
eat.  Suppose  that  our  Edison,  instead  of  setting  him- 
self to  produce  a  new  and  better  light,  were  spending  his 
time  and  strength  on  the  preparation  and  delivery  of 
brilliant  lectures  on  the  badness  of  gas.  It  would  be 
quite  easy  to  get  up  an  exceedingly  racy  lecture,  criti- 
cising all  our  present  methods  of  procuring  light ;  but 
most  sensible  people  would  fail  to  see  the  use  of  it,  so 
long  as  nothing  better  was  offered  in  its  place.  We  do 
not  want  the  gas  turned  off  before  the  electric  light  is 
turned  on.  But  there  are  many  who  would  immediately 
see  through  the  folly  of  bare  criticisms  in  regard  to  the 
arts  of  life,  who  fail  to  see  that  it  is  just  as  foolish  to 
present  mere  criticism  for  the  supply  of  the  wants  of  the 
higher  life. 

If  those  who  are  in  danger  of  being  carried  away  by 
the  specious  criticism  and  scepticism  of  the  age,  could 
only  be  induced  to  demand  some  positive  satisfaction 
for  their  spiritual  wants,  their  safety  would  be  assured 


Concerning  Difficulties  and  Objections.     19 

They  would  find  that  only  in  the  Bible  itself,  and  in 
those  productions  which  are  inspired  by  it,  drawn  from 
it  as  from  a  perennial  fountain,  is  to  be  found  anything 
at  all  satisfactory  for  the  wants  of  the  higher  nature. 
Suppose  you  could  take  the  entire  mass  of  our  higher 
literature  of  the  present  day  and  divide  that  portion  of 
it  which  has  to  do  with  man's  higher  nature,  life,  and 
destiny  into  two  parts,  the  positive  and  the  negative ; 
that  which  affirms,  and  that  which  questions,  doubts, 
or  denies ;  and  if  your  attention  had  not  been  previ- 
ously called  to  the  subject,  you  would  be  astonished  on 
the  one  hand  to  find  what  a  very  large  proportion  was 
merely  negative,  and  on  the  other  to  discover  that  what- 
ever had  real  substance  in  it — that  which  you  could  feed 
on  and  live  on  spiritually — had  come  originally  from  the 
Bible  as  its  source. 

Granted  there  are  dark  places  in  the  Bible :  you  need 
not  stay  in  them.  There  are  dark  caves  in  the  earth, 
and  some  people  have  been  foolish  enough  to  live  in 
them  ;  but  that  is  no  reason  for  questioning  the  bright- 
ness or  the  beauty  of  the  sun.  It  would  have  been  a 
very  strange,  not  to  say  suspicious,  thing  if  there  had  not 
been  things  hard  to  be  understood  in  such  a  book  as  the 
Bible,  with  so  wide  a  range,  and  touching  so  many  deep 
and  mysterious  questions.  Take  and  use  all  that  is 
clear  and  helpful  to  yourselves  ;  and  as  for  that  which  is 
dark  and  difficult,  leave  it  in  the  meantime  :  it  may  be 
light  will  come  to  you  upon  it  very  soon.  Old  chris- 
tians will  tell  you  that  some  of  the  things  which  seemed 
darkest  at  the  first,  became  most  helpful  of  all  in  aftei 
years.     And  if  you  never  can  understand  some  things 


20  The  Ages  Before  Moses 

if  there  be  some  questions  that  get  harder  instead  of 
easier  as  the  time  passes  on,  what  will  it  matter  if  mean- 
time you  have  been  feeding  on  heavenly  manna,  grow- 
ing in  heavenly  grace,  becoming  fitted  for  heav- 
enly glory  ?  And  when  you  hear  such  remarks  as  that 
which  was  made  by  the  Capernaum  sceptics  :  "  This  is 
a  hard  saying.  Who  can  hear  it  ? "  (John  vi.  60),  in- 
stead of  thinking  it  necessary  to  give  up  everything  un- 
til you  can  explain  away  the  hardness  of  the  saying  and 
make  it  easy  to  yourselves  or  anybody  else,  let  the  hard 
saying  alone,  and  fall  back  on  wdiat  you  know  from  your 
own  experience  to  be  good  and  true,  as  the  sensible 
apostle  Peter  did.  He  felt  the  difficulty  quite  as  much 
as  did  the  others.  The  saying  was  a  hard  one  to  the 
twelve  as  well  as  to  all  the  rest.  The  Saviour  saw  that 
they  were  stumbling  over  it,  but  the  time  had  not  yet 
come  when  it  could  be  fully  explained.  So  He  simply 
turned  around  and  asked  the  touching  question,  "  Will 
ye  also  go  away?"  How  sensible  the  answer,  "Lord, 
to  whom  shall  we  go?  Thou  hast  the  words  of  eternal 
life."  Had  they  been  shallow-hearted  critics,  they 
would  have  gone  away  with  the  rest ;  but  they  were 
men  of  large  heart,  of  vast  and  deep  spiritual  longings. 
And  they  had  found  by  experience  that  their  Lord  was 
satisfying  these  longings.  Though  they  were  not  then 
in  a  position  to  understand  what  was  meant  by  "  drink- 
ing His  blood,"  they  had  ^ome  ided  of  what  He  meant 
when  He  said  :  "  I  am  the  bread  of  life."  They  were 
not  self-satisfied,  but  soul-hungry.  They  felt  the  need 
of  going  somewhere  to  have  their  hunger  appeased,  and 
where  else  could  they  find  such   spiritual  food  as  He 


Concerning  Difficulties  and  Objections.    21 

supplied,  albeit  He  Himself  and  even  His  words  at 
times  were  beyond  their  comprehension  ?  "  Lord,  to 
whom  shall  we  go  ?  Thou  hast  the  words  of  eternal 
life." 

As  long  as  the  mere  passing  life  of  the  world  is  all 
that  a  man  knows  or  cares  about,  he  can  not  of  course 
appreciate  the  Christ  of  God  or  the  revelation  He  has 
given  us.  Here  is  the  fundamental  reason  for  the  wide- 
spread infidelity  of  the  time,  and  of  all  time.  A  man 
may  be,  and  very  many  men  are,  intellectually  wide 
awake,  and  spiritually  asleep  or  dead  ;  and  so  the  Bible 
tells  us  fairly  and  honestly  :  "  The  natural  man  receiveth 
not  the  things  of  the  Spirit  of  God,  for  they  are  foolish- 
ness unto  him ;  neither  can  he  know  them,  because 
they  are  spiritually  discerned  "  (i  Cor.  ii.  14).  This  ex- 
plains why  it  is,  that  some  of  the  most  determined  in- 
fidels have  all  on  a  sudden  had  the  scales  taken  from 
their  eyes,  so  that  they  have  begun  to  see,  almost  in  a 
moment,  the  glory  of  Christ  and  the  truth  of  His  word. 
Their  intellectual  powers  are  the  same  as  before,  their 
critical  faculties  continue  in  exercise,  the  old  difficulties 
are  still  there — many  of  them,  perhaps,  unexplained, 
some  of  them  possibly  inexplicable  this  side  the  grave. 
What,  then,  is  the  reason  of  the  change  ?  The  life  of  the 
soul  has  begun.  The  first  stirrings  of  eternal  life  have 
been  experienced.  There  is  the  hunger  of  the  heart  for 
God,  the  hunger  of  the  conscience  for  purity  and  peace, 
the  hunger  of  the  spirit  for  the  true  life  which  alone  is 
eternal ;  and  not  more  instinctively  will  the  hungry  man 
stretch  out  his  hand  for  bread,  than  will  their  spirits  go 
out  to  the  only  One  who  ever  lived  upon  this  earth,  that 


22  The  Ages  Before  Moses. 

with  any  show  of  reason  or  any  semblance  of  truth  could 
say:  "  I  am  the  bread  of  Life." 

II.  But  what  is  to  be  done  in  dealing  with  those  who 
have  no  experience  to  appeal  to  ?  Have  we  nothing  to 
say  to  them  unless  we  have  scholarship  enough  to  be 
able  to  prove  in  detail  that  every  part  of  the  Bible  is 
from  God  ?  The  apbstle  Peter  will  help  us  here,  if  we 
attend  to  the  concluding  sentence  of  his  answer  to  his 
Master's  appeal.  After  raising  the  question,  "  To  whom 
shall  we  go  ?  "  he  adds  these  words,  "  And  we  believe, 
and  are  sure,  that  Thou  art  that  Christ,  the  Son  of  the 
living  God  "  (John  vi.  69).  It  was  as  if  he  said  :  There 
may  be  difficulty  in  what  Thou  sayest,  but  we  will  not 
stumble  over  the  words,  so  long  as  we  are  sure  of  Thy- 
self Some  things,  many  things,  we  may  have  to  take 
simply  on  faith ;  but  there  is  one  thing  which  we  know 
as  well  as  believe,  and  it  is  a  sufficient  foundation  on 
which  to  rest :  "  We  believe,  and  are  sure,  that  Thou  art 
that  Christ,  the  Son  of  the  living  God."  The  apostle 
does  not  feel  it  absolutely  necessary  to  be  able  to  an- 
swer all  difficulties  and  meet  all  objections  in  regard  to 
the  words  of  Christ,  so  long  as  he  can  fall  back  with  ab- 
solute certainty  on  Christ  Himself,  assuredly  known  to 
be  the  Son  of  the  living  God. 

There  seems  to  be  here  an  important  lesson  for  the 
times  in  which  we  live.  There  is  a  very  prevalent  idea 
that  the  Bible,  as  such,  is  the  only  foundation  of  the 
Christian  system ;  that  the  inspiration  of  the  Scriptures 
is  the  bottom  truth,  below  which  we  can  not  go. 

Now,  you  will  observe  that  the  Bible  never  claims  to 


Concerning  Difficulties  and  Objections.    23 

be  the  foundation  of  Christianity.  "  Other  foundation 
can  no  man  lay  than  that  is  laid,  which  is  Jesus  Christ." 
"Ye  are  built  on  the  foundation  of  the  Apostles  and 
Prophets,  Jesus  Christ  Himself  being  the  chief  corner- 
stone." The  Lord  Jesus  Himself  says:  "I  AM  the 
truth."  And  when  the  Word  of  God  is  spoken  of  by 
way  of  emphasis,  it  is  not  the  written  word  that  is 
meant,  but  the  incarnate  Word :  "  In  the  beginning  was 
the  Word,  and  the  Word  was  with  God,  and  the  Word 
was  God."  (See  also  i  John  i.  i,  2.)  Not  the  Bible,  but 
Christ  Himself,  the  personal  historical  Christ,  is  the 
ultimate  foundation  on  which  the  entire  system  of 
Christianity  rests. 

By  remembering  this  we  shall  keep  quite  clear  of  the 
vicious  circle  with  which  some  charge  us  in  dealing  with 
the  evidences  of  Christianity.  Why  do  you  believe  in 
Christ  ?  Because  we  find  it  in  the  Bible.  Why  do  you 
believe  what  you  find  in  the  Bible?  Because  the  Bible 
is  inspired.  How  do  you  know  that  it  is  inspired  ?  Be- 
cause the  Bible  says  so.  That  is  not  reasoning  of 
course;  and  no  intelligent  Christian  ever  takes  such  a 
position.  An  inspired  Bible  is  a  broad  foundation  on 
which  to  build  a  mighty  structure,  but  men  still  want  to 
know,  and  we  do  not  blame  them  for  wanting  to  know, 
on  what  foundation  the  inspired  Bible  rests. 

It  is  true,  indeed,  as  we  have  already  shown,  that  in  a 
very  important  sense  the  Bible  is  its  own  witness.  It 
bears  the  stamp  of  truth  upon  its  face.  It  fits  into  the 
human  heart,  as  a  complicated  key  to  an  intricate  lock. 
It  is  bread  to  the  hungry,  water  to  the  thirsty,  medicine 
to  the  sick,  comfort  to  the  sad,  "  a  light  to  the  feet,  and 


24  The  Ages  Before  Moses. 

a  lamp  to  the  path  "  of  all  that  take  it  as  a  counsellor 
and  guide.  But  we  are  now  considering  how  to  answer 
people  who  know  nothing  practically  about  all  this,  who 
have  never  treated  the  Bible  fairly,  who  have  never 
tested  its  prescriptions,  who  have  never  tasted  its 
dainties,  and  never  tried  to  take  its  advice.  It  is 
further  true  that  in  the  Bible  itself  can  be  found  argu- 
ments which,  when  properly  presented  and  appreciated, 
are  sufficient  to  convince  an  unprejudiced  mind  that  its 
human  origin  can  not  be  the  whole  account  of  the  mat- 
ter; such  is  the  argument  from  prophecy,  from  the 
unity  and  progress  of  thought  and  aim  amid  the  di- 
versity of  authorship,  and  many  other  lines  of  evidence. 
But  the  difficulty  here  again  is,  that  a  somewhat  wide 
scholarship  is  needed,  even  for  the  appreciation  of  the 
evidence ;  and  the  question  comes  whether  it  is  neces- 
sary to  travel  over  so  wide  a  field  before  we  can  make 
sure  of  an  adequate  foundation  for  our  faith  ?  We  think 
not ;  and  believe  that  by  falling  back  at  once  on  Christ 
Himself  we  can  secure  an  immovable  foundation,  even 
though  the  many  other  lines  of  evidence  be  left  out  of 
account. 

And  so,  if  we  were  asked  the  question :  on  what  au- 
thority do  you  believe  the  Bible  to  be  the  word  of  God  ? 
we  would  answer:  on  the  authority  of  Christ.  But 
how  do  you  know  about  Christ  so  as  to  credit  Him,  and 
acknowledge  His  authority?  Do  we  need  to  fall  back 
upon  inspiration  for  this  knowledge?  Not  at  all.  We 
know  about  Him  in  the  same  way  as  we  know  about 
Julius  Caesar,  only  with  far  greater  certainty.  The  his- 
torical records  which  have  come  down  to  us  of  the  life 


Concerning  Difficulties  and  Objections.    25 

of  Christ  have  been  subjected  to  the  fires  of  criticism 
as  no  other  records  have  been  ;  and  so  strong  have  they 
proved  themselves  to  be,  that  the  most  determined  op- 
ponents of  the  inspiration  of  the  Scriptures  have  been 
constrained  to  acknowledge  them  as  truly  historical, 
and  entitled  to  credit  on  grounds  quite  apart  from  any 
theory  of  inspiration.  Take  John  Stuart  Mill  as  an  ex- 
ample. He  was  as  far  from  leaning  toward  Christianity 
as  any  one  could  well  be.  He  utterly  disbelieved  in  the 
inspiration  of  the  Scriptures.  But  from  the  simple  tes- 
timony of  the  Evangelists,  considered  merely  as  his- 
torians, he  was  constrained  to  admit,  as  he  did  admit  in 
his  last  work,  published  after  his  death,  that  "  whatever 
else  may  be  taken  away  by  rational  criticism,  Christ  is 
still  left ;  a  unique  figure,  not  more  unlike  all  His  pre- 
cursors than  all  His  followers,  even  those  who  had  the 
direct  benefit  of  His  personal  teaching."  And  then, 
after  speaking  of  the  originality  of  "  the  Prophet  of 
Nazareth,"  as  he  calls  Him,  he  makes  the  extraordinary 
admission,  that  even  to  the  sceptic  it  remains  a  possi- 
bility that  Christ  actually  was  "  a  man  charged  with  a 
special,  express,  and  unique  commission  from  God." 
He  did  not  see  what  perhaps  he  might  have  seen  if  his 
life  had  been  spared  a  little  longer,  that  if  only  Christ 
be  acknowledged  as  "  a  man  charged  with  a  special,  ex- 
press, and  unique  commission  from  God,"  a  sufficient 
foundation  is  laid  for  the  entire  Christian  system.  Only 
get  the  authority  of  Christ,  as  speaking  in  the  name  of 
God  to  us,  fully  certified,  and  everything  that  as  Chris- 
tians we  believe  follows  of  course.  If  He  speaks  in  the 
name  of  God,  we  have  good  reason  to  believe  what  He 
2 


26  The  Ages  Before  Moses. 

says.  We  have  reason  to  believe  what  He  says  about 
God,  what  He  says  about  Himself,  what  He  says  about 
the  Holy  Spirit,  what  He  says  about  the  Scriptures, 
what  He  says  about  our  duty,  what  He  says  about  our 
destiny,  what  He  says  about  everything. 

Referring  now  only  to  what  He  says  about  the  Scrip- 
tures, we  find  Him  certifying  to  Moses  and  the  Old 
Testament  prophets  on  the  one  hand,  and  to  the  apos- 
tles on  the  other  hand,  as  both  authorized  to  speak 
in  the  name  of  God :  so  that  when  we  are  asked, 
"Why  do  you  believe  Moses?"  our  answer  is,  "On 
the  authority  of  Christ ;  "  "  Why  do  you  believe  Paul  ?" 
our  answer  is,  "  On  the  authority  of  Christ."  And  thus 
it  is,  as  Paul  himself  puts  it,  we  are  "  built  on  the 
foundation  of  the  apostles  and  prophets,  Jesus  Christ 
Himself  being  the  chief  corner-stone." 

And  now  we  can  see  that  with  Christ  Himself  as  the 
foundation  of  all,  we  have  a  position  much  less  open  to 
attack.  It  is  proverbially  a  very  easy  thing  to  make 
objections,  and  it  requires  a  far  more  extensive  knowl- 
edge than  ordinary  Christians  can  be  reasonably  sup- 
posed to  possess,  to  be  able  to  answer  any  objection 
that  may  be  suddenly  raised  in  regard  to  particular 
passages.  But  what  if  we  can  not  answer  such  objec- 
tions ?  It  does  not  follow  of  course  that  they  are 
unanswerable.  It  does  not  follow  that  they  have  not 
been  answered  again  and  again.  As  we  have  had 
occasion  already  to  remark,  it  is  the  rarest  thing  in  the 
world  to  find  any  new  argument  against  Christianity. 
If  you  were  sufficiently  acquainted  with  the  history  of 
past  discussions,  you  would  find  that  the  same  objec- 


Concerning  Difficulties  and  Objections,     ij 

tions  had  been  presented  and  refuted  perhaps  a  dozen 
of  times.  But  still,  so  long  as  the  Bible  is  supposed 
to  be  the  ultimate  foundation,  an  exceedingly  un- 
pleasant feeling  is  left  when  any  objection  is  raised 
to  which  we  can  not  at  once  see  the  answer.  How 
many  are  there  who  have  felt  as  if  the  very  foundations 
were  giving  away,  because  they  could  not  at  once  see 
the  answer  to  the  really  shallow  objection  that  is  made 
to  the  story  of  Joshua  and  the  standing  still  of  the  sun  ; 
or  because  they  could  not  reconcile  the  story  of  the 
deluge  with  the  observations  of  science.  Why  this 
alarm  ?  Because  of  the  mistaken  notion  that  the  Bible 
is  the  innermost  citadel  of  our  faith.  The  Bible  is  not 
the  citadel  of  our  faith.  It  is  the  open  country ;  and  a 
very  extended  country  it  is.  It  requires  an  encyclo- 
pedic scholar  to  cover  the  whole  ground  in  his  mind, 
and  to  be  armed  at  every  point.  What  is  the  citadel  ? 
It  is  Christ  Himself.  And  the  best  way  for  ordinary 
Christians  to  do,  when  they  are  pressed  with  difficulties 
and  objections  about  Jonah,  or  Joshua,  or  Noah,  to 
which  they  do  not  at  once  see  the  answer,  is  to  say : 
"  It  is  not  Jonah  I  believe  in,  or  Joshua,  or  Noah,  but 
Christ.  These  are  only  side  issues.  Your  objections 
do  not  touch  the  rock  on  which  my  feet  are  planted.  I 
believe  in  the  Lord  Jesus  Christ.  Have  you  anything 
to  say  against  Him?  Do  you  feel  competent  to  criticise 
Him  ?  Are  you  wise  enough,  and  good  enough,  and 
great  enough,  to  sit  in  judgment  upon  Himf*  'On 
Christ  the  solid  rock  I  stand.'  " 

It  is  really  amazing  to  see  how  well   the  Bible  has 
stood  the  unnatural  strain  which  has  been  put  upon  it. 


28  The  Ages  Before  Moses. 

There  are  many  of  its  friends  who  have  dealt  most  un- 
reasonably with  it.  They  have  treated  it  as  if  it  claimed 
to  have  been  struck  off  from  stereotype  plates  in  heaven, 
and  dropped  down  to  earth — a  purely  divine  produc- 
tion !  Whereas  the  human  authorship  of  its  different 
parts  is  not  only  not  concealed,  but  is  spoken  of  just  in 
the  same  way  as  if  there  were  no  doctrine  of  inspiration. 
See  as  a  good  example  of  this,  Luke  i.  1-4.  Yet  there 
have  been  those  who  have  claimed  for  it  the  same  kind 
of  ideal  perfection  that  you  should  expect  to  find,  if  it 
were  not  human  in  its  origin  at  all.  For  example,  there 
have  been  those  who  have  thought  it  a  very  dangerous 
thing  to  admit,  what  every  scholar  knows  to  be  true,  that 
the  Greek  of  the  New  Testament  is  not  equal  in  classical 
elegance  to  the  Greek  of  Sophocles  or  of  Plato  ;  as  if  it 
were  for  a  moment  to  be  expected  or  desired  that  provin- 
cial Jews  of  the  Roman  age  should  write  in  the  style  of 
metropolitan  Greeks  in  the  Attic  age !  This  is  referred 
to  as  a  mere  illustration  of  the  unreasonable  demands 
that  people  have  been  disposed  to  make  for  the  Bible. 
And  as  a  general  fact,  we  may  say  that  there  has  been 
altogether  too  great  a  disposition  to  make  the  whole 
system  of  Christianity  stand  or  fall  with  some  Biblical 
question  that  has  been  agitating  the  minds  of  critics  and 
expositors.  Yet  even  this  tremendous  and  unnatural 
strain  that  has  been  put  upon  the  Bible  can  be  scarcely 
said  to  have  been  too  much  for  it.  But  that  is  no 
reason  why  those  who  believe  it  should  insist  on  expos- 
ing it  to  this  strain.  The  fact  that  the  whole  country  is 
capable  of  being  so  well  fortified  is  no  reason  why  we 
should  forget  that  we  have  a  citadel  that  is  acknowl- 


Concerning  Difficulties  and  Objections.    29 

edged  to  be  so  strong  that  few,  except  the  coarsest  and 
most  ignorant,  ever  venture  to  attack  it ;  viz. :  Christ 
Himself,  "The  Rock  of  Ages,"  whose  challenge  still 
rings  out  strong  and  clear  across  the  centuries,  "  Which 
of  you  convinceth  Me  of  sin?"  And  again,  "  I  am  the 
Way  and  the  Truth  and  the  Life ;  " — and  again,  "  Ye 
believe  in  God,  believe  also  in  Me."  The  Church's  old- 
est creed  is  in  some  respects  the  best,  which  begins :  "  I 
believe  in  God  the  Father  Almighty,  Maker  of  heaven 
and  earth,  and  in  Jesus  Christ  His  only  Son." 

It  may  be  worth  while  also  to  notice  before  leaving 
this  point,  that  it  greatly  elevates  our  conception  of  rev- 
elation to  make  Christ  and  not  the  Bible  the  ultimate 
foundation.  We  are  familiar  with  the  objection  that  has 
been  made  to  a  revelation  in  a  book.  And  if  it  were  in- 
deed true,  that  it  was  in  nothing  better  than  a  book — a 
thing  of  parchment  and  of  ink — that  God  had  revealed 
Himself,  then  there  might  be  some  reason  why  thinking 
people  should  say :  "  Give  us  the  glorious  revelation  of 
nature.  Ask  us  not  to  turn  from  its  magnificent  pages 
to  paper  stained  with  printer's  ink !  "  But  it  is  not  so. 
The  revelation  God  has  given  us  is  not  a  book,  but 
something  immeasurably  nobler  and  grander.  It  is  a 
revelation  in  a  Life.  "  The  Word  was  made  " — what  ? 
Paper  and  ink  ?  Not  at  all.  "  The  Word  was  made  flesh, 
and  dwelt  among  us ;  and  we  beheld  His  glory,  the 
glory  as  of  the  only  begotten  of  the  Father,  full  of  grace 
and  truth."  Here  indeed  is  a  revelation  worthy  of  God. 
"  Great  is  the  mystery  of  godliness,  God  manifest  in  the 
flesh,  justified  in  the  spirit,  seen  of  angels,  preached  unto 
the  Gentiles,  believed  on  in  the  world,  received  up  into 


30  The  Ages  Before  Moses. 

glory. '  That  noble,  glorious  Life  is  the  grandest 
thing  the  ages  have  witnessed.  The  majesty  of  Sinai 
itself  fades  before  the  majesty  of  the  Divine  Son  of  God. 
All  nature  bows  the  head  before  Him.  Most  fitting  is  it 
that  at  the  dark  crisis  of  His  history,  the  rocks  should 
rend,  the  graves  open,  and  darkness  overspread  the  sky. 
Greater  than  great  nature  is  nature's  Lord.  "  In  the  be- 
ginning was  the  Word,  and  the  Word  was  with  God,  and 
the  Word  was  God.  The  same  was  in  the  beginning 
with  God.  All  things  were  made  by  Him  :  and  without 
Him  was  not  anything  made  that  was  made."  Can  you 
conceive  of  any  revelation  grander  than  that  which  God 
has  given  us  in  Him  who  is  the  true,  the  eternal  Word 
of  God  ? 

As  for  the  Bible,  it  is  but  the  record  of  the  revelation 
— a  priceless  record — one  which  we  can  never  overvalue, 
and  which  we  can  not  too  diligently  study  ;  but  it  is  on- 
ly a  record  :  a  record  of  His  coming  as  the  central  theme, 
with  the  long  course  of  preparation  in  the  days  of  the 
Old  Covenant,  and  the  results  in  the  development  of  the 
New.  "  Search  the  Scriptures,  for  they  are  they  which 
testify  of  me."  John  in  Patmos  gives  the  right  order: 
"  I  was  in  the  Spirit  on  the  Lord's  day,  and  heard  be- 
hind me  a  great  voice,  as  of  a  trumpet,  saying:  I  am 
Alpha  and  Omega,  the  first  and  the  last ;  and,  What  thou 
seest,  write  in  a  book."  So  is  it  throughout  the  entire 
Scriptures.  If  in  a  certain  sense  we  are  "  built  on  the 
foundation  of  the  Apostles  and  Prophets,"  let  it  never 
be  forgotten  that  "  Jesus  Christ  Himself  is  the  chief 
corner-stone." 

We  would  now  only  notice  in  conclusion   that  the 


Concerning  Difficulties  and  Objections.     31 

terms  of  salvation  as  announced  in  the  Bible  agree  en- 
tirely with  what  we  have  been  saying  as  to  the  ultimate 
foundation  of  our  faith.  There  are  those  in  our  day 
who  find  a  stumbling-block  at  the  very  threshold  of  the 
Christian  life,  in  the  fancy,  that  what  is  required  of  them 
in  order  to  salvation,  is  the  crediting  of  all  the  details 
of  a  long  history  extending  from  the  first  man  to  the 
last  man,  from  Adam  to  the  consummation  of  all  things  ; 
and,  long  accustomed  to  that  sceptical  attitude  of  mind 
which,  questions  all  things,  they  think  it  would  take 
them  a  life-time  (as  indeed  it  would)  to  verify  every 
statement  that  is  made  from  Genesis  to  Revelation,  and 
clear  them  from  all  possible  objections ;  and  so  they  do 
not  venture  at  all.  But  remember,  it  is  never  said  :  "  Be- 
lieve everything  that  is  in  the  Bible  and  you  will  be 
saved."  Ah,  there  have  been  many  who  believed  every- 
thing in  the  Bible,  who  never  thought  of  questioning  a 
sentence  in  it,  who  will  find  themselves  none  the  better 
for  their  easy  acquiescence  in  the  statements  of  a  book 
which  they  had  been  taught  to  accept  as  inspired. 
There  is  no  such  word  written  as,  "  Believe  the  Bible 
and  you  will  be  saved."  No.  It  is  "  Believe  on  the 
Lord  Jesus  Christ  and  thou  shalt  be  saved."  Do  not 
trouble  yourselves  in  the  first  instance  about  questions 
connected  with  the  book  of  Genesis,  or  difficulties  sug- 
gested by  the  book  of  Revelation.  Let  the  w.ars  of  the 
Jews  alone  in  the  meantime,  and  dismiss  Jonah  from 
your  mind.  Look  to  Jesus ;  get  acquainted  with  Him  ; 
listen  to  His  word ;  believe  in  Him;  trust  Him;  obey 
Him.  That  is  all  that  is  asked  of  you  in  the  first  in- 
stance.    After  you  have  believed  on  Christ  and  taken 


32  .The  Ages  Before  Moses. 

Him  as  your  Saviour,  your  Master,  your  Model,  you 
will  not  be  slow  to  find  out  that  "  all  Scripture  is  given 
by  inspiration  of  God,  and  is  profitable  for  doctrine  and 
for  reproof,  and  for  correction,  and  for  instruction  in 
righteousness."  You  may  never  have  all  your  difficul- 
ties solved,  or  all  your  objections  met ;  but  though  diffi- 
culties may  still  remain,  and  interrogation  points  be  scat- 
tered here  and  there  over  the  wide  Bible-field,  you  will 
be  sure  of  your  foundation ;  you  will  feel  that  your  feet 
are  planted  on  the  "  Rock  of  Ages,"  even  on  Him  of 
whom  God,  by  the  mouth  of  the  prophet  Isaiah,  said  : 
"  Behold,  I  lay  in  Zion  for  a  foundation,  a  stone,  a  tried 
stone,  a  precious  corner-stone,  a  sure  foundation  :  he 
that  believeth  shall  not  make  haste." 


LECTURE   II. 

THE   PERSPECTIVE   OF  THE   BIBLE. 

N  the  opening  passage  of  the  Epistle  to  the  Hebrews 
we  get  an  insight  into  the  genesis  of  the  Scriptures  : 
how  they  were  produced,  not  all  at  a  time,  but  "  at  sun- 
dry times  ;  "  not  after  any  uniform  method,  but  "  in  di- 
vers manners  ;  "  not  in  abstract  form,  as  a  treatise,  but 
addressed  specially  to  the  people  of  the  times  when  they 
were  written,  "  to  our  fathers,"  "to  us  ;  "  by  men  indeed, 
"  by  the  prophets,"  so  that  the  human  authorship  is 
neither  denied  nor  concealed  ;  yet  so  that  the  whole 
stands  before  us  in  its  completeness  as  the  work  of  God : 
"  God,  who,  at  sundry  times  and  in  divers  manners,  spake 
in  times  past  unto  the  fathers  by  the  prophets,  hath  in 
these  last  days  spoken  unto  us  by  His  Son." 

In  I  Cor.  xiii.  12  we  read,  "  Now  we  see  through  a 
glass,  darkly."  Literally,  "  we  see  as  in  a  mirror  " — not 
the  things  themselves,  but  their  images — which,  in  the 
first  place,  is  literally  true  of  all  our  seeing,  as  the  science 
of  optics  and  an  examination  of  the  structure  of  the 
eye  make  sufficiently  obvious  ;  and  in  the  second  place, 
is  true  metaphorically  of  all  our  knowledge,  which  may 
be  considered  as  the  "seeing"  of  the  mind.  And 
while  it  is  true  generally  of  all  our  knowledge,  it  is  in  a 
quite  special  sense  true  of  our  knowledge  of  the  Bible,  as 
seems  to  be  the  special  thought  indicated  in  a  third  pas- 
sage, 2  Cor.  iii.  18  :  "  But  we  all,  with  open  face,  be- 
2*  (33) 


34  The  Ages  Before  Moses. 

holding  as  in  a  glass  " — as  in  a  mirror — "  the  glory  of 
the  Lord."  There  the  apostle  is  speaking  about  the 
reading  of  the  Scriptures,  as  you  will  observe  by  looking 
at  the  connection.  He  has  spoken  (v.  14)  about  the 
veil  being  taken  away  in  the  reading  of  the  Old  Testa- 
ment, and  after  its  removal,  "  we  all,  with  open  face,  be- 
holding as  in  a  glass  the  glory  of  the  Lord,  are  changed 
into  the  same  image."  There  we  learn  (it  seems  to  me) 
that  in  a  quite  special  sense  our  knowledge  of  the  Bible 
is  such  knowledge  as  we  can  gain  of  the  subjects  set 
before  us  in  it  by  looking  at  their  reflections  in  a  great 
mirror.  The  comparison  of  these  three  texts  in  the 
point  of  view  just  indicated  gives  us  our  subject,  which 
we  may  call  '*  Bible  Perspective." 

The  plan  of  the  Bible  is  not  logical,  as  of  a  treatise, 
but  historical ;  and,  therefore,  must  be  viewed  in  re- 
lations of  time.  It  must  be  looked  at  in  its  depths,  and 
in  its  distances,  in  order  to  be  understood  and  appreci- 
ated. It  is  not  a  string  of  propositions,  but  a  series  of 
pictures ;  and  its  pictures  are  not  the  abstract  unreal 
delineations  of  geometry,  but  true  pictures  in  perspec- 
tive, delineated  as  they  appeared  in  natural  life.  They 
are  pictures  from  nature,  and  not  from  the  imagination  ; 
which,  by  the  way,  is  the  true  explanation  of  their  ex- 
haustless  freshness  and  endless  adaptation.  The  Bible 
is  the  least  artificial,  the  most  artless  of  books  ;  but  it  is 
by  no  means  the  least  artistic.  It  is  truly  artistic,  be- 
cause it  is  true  to  nature,  because  it  is  true  to  life. 

Now  this  feature  of  the  Bible  has  been  very  much 
neglected  in  the  study  of  it.  There  has  been,  so  to 
ipeak,  too  little  use  made  of  the  eyes  in  the  study  of 
the  Bible.     It  has  been  dealt  with  as  a  book  of  proposi- 


The  Perspective  of  the  Bible.  35 

tions  rather  than  of  pictures.  It  has  been  used  as  a 
book  of  texts,  subjects,  stories,  and  biographies.  These 
texts,  these  subjects,,  these  stories,  these  biographies 
have,  as  a  rule,  been  taken  out  of  the  general  mass  and 
studied  by  themselves ;  which  is  very  much  the  same 
thing  as  if  you  were  to  get  your  idea  of  some  great 
landscape  painting  by  having  certain  pieces  of  it  cut 
out  and  brought  to  you:  a  leaf  here  and  a  leaf  there; 
then  perhaps  a  tree  or  a  shrub  or  a  human  figure  in  the 
picture.  The  consequence  would  be  that,  while  you 
would  see  whatever  beauty  there  was  in  the  particular 
objects  examined,  you  would  lose  the  effect  of  seeing 
each  in  its  appropriate  place.  And,  moreover,  if  the 
pictures  were  painted  in  true  perspective,  the  different 
figures  would  often  seem  out  of  proportion  when  looked 
at  out  of  their  right  place  in  the  picture.  And  what  is 
of  more  consequence,  you  would  not  have  seen  the  land- 
scape at  all.  You  would  still  have  the  picture  itself  to 
see. 

The  pictorial  effect  of  the  Bible  has  been  sadly  marred 
by  the  arbitrary  division  (which,  in  some  respects,  is  con- 
venient) into  chapters  and  verses.  What  would  be  the 
effect,  do  you  think,  on  the  paintings  of  the  best  of  the 
masters  if  they  were  all  cut  up  by  intersecting  lines  into 
little  squares,  quite  irrespective  of  their  subjects? 
Would  it  not  ruin  the  general  effect  ?  At  all  events,  the 
only  way  to  get  the  general  effect  would  be  by  reso- 
lutely refusing  to  pay  any  attention  to  the  intersecting 
lines.  But  in  the  case  of  the  Bible  there  have  been  im 
fluences  at  work  to  hinder  its  readers  from  overcoming 
the  difficulties  occasioned  by  these  arbitrary  divisions. 
I  remember  seeing,  some  time  ago,  a  specimen  of  one 


36  The  Ages  Before  Moses. 

of  Tennyson's  most  beautiful  poems  all  cut  up  In  that 
way :  arranged  into  chapters  and  verses,  disfigured  by 
asterisks,  crosses,  and  references  at  the  side ;  and  it  was 
quite  startling  to  observe  how  thoroughly  the  poem  was 
ruined  by  the  manner  of  printing  it.  Now,  it  requires 
some  effort  to  get  over  this  in  the  reading  of  the  Scrip- 
tures. But,  as  I  have  said,  in  the  case  of  the  Bible  there 
are  influences  at  work  to  hinder  its  readers  from  over- 
coming the  difficulties  occasioned  by  these  arbitrary 
divisions.  We  preachers  have  been  a  hindrance  by 
calling  so  much  attention  to  the  little  fragments  which 
we  call  "  texts."  The  word  "  text  "  might,  with  as  much 
propriety,  embrace  a  page  or  a  book  ;  but  so  universal 
has  been  the  habit  of  taking  only  a  very  few  words  at  a 
time,  that  most  people  understand  a  text  of  Scripture  to 
be  necessarily  a  very  short  extract  indeed.  And  then, 
not  only  have  we  taken  these  short  extracts,  but  we 
have  made  them  extracts  indeed  by  drawing  them  out 
of  their  connection  and  making  them  stand  without  any- 
thing before  or  behind  to  lean  against.  And  in  many 
cases,  it  is  ten  chances  to  one  that  even  the  little  frag- 
ment, which  is  taken  as  a  text,  is  pushed  out  of  sight, 
and  the  preacher  sets  out  on  a  philosophizing  or  poetiz- 
ing expedition  of  his  own.  The  systematic  theologians 
are  not  apt  to  give  much  help  either.  It  is  their 
business  to  deal  with  the  subject-matter  of  the  Bible 
logically,  without  much  consideration  of  its  form,  his- 
torically. They  endeavor,  indeed,  to  preserve  the 
analogy  of  faith,  which  is  a  very  important  matter 
to  attend  to  in  the  study  of  the  Scriptures;  but  they 
have  not  concerned  themselves  much,  as  from  the 
nature  of  their  work  they  could  not,  with  the  analogy  of 


The  Perspective  of  the  Bible.  37 

sight,  which  has  its  own  importance  too.  Even  our 
commentators  have  not  given  the  help  they  ought  in 
this  direction.  They,  too,  have  been  too  much  occupied 
with  httle  details,  to  the  neglect  of  the  great  bearings  of 
the  Scriptures.  If  they  have  not  made  too  much  use  of 
the  microscope,  they  have  certainly  made  too  little  use 
of  the  telescope.  A  better  day,  indeed,  is  dawning  in 
this  respect.  The  best  modern  commentators  are  devot- 
ing much  more  attention  than  formerly  to  broad  and 
comprehensive  views  of  the  Scriptures.  But,  as  yet,  the 
work  is  only  begun.  The  private  use  of  the  Bible  de- 
votionally  and  practically  has,  for  the  most  part,  followed 
the  bad  example  of  the  preachers,  picking  out  texts  and 
short  passages  here  and  there,  while  both  the  setting  of 
the  gems  in  most  instances,  and  the  broad  general  effects 
in  almost  all,  are  entirely  lost.  When  we  think  of  all 
these  things  we  shall  see  that  the  subject  of  Bible  Per- 
spective is  one  that  needs  special  attention.  The  lovely 
flowers  of  the  Bible  that  are  scattered  here  and  there 
and  everywhere  on  its  pages,  have  been  gathered  and 
enjoyed  ten  thousand  times.  Its  precious  gems  have 
been  dug  up,  displayed,  admired,  and  treasured  ;  but  its 
magnificent  landscapes  are  scarcely  ever  seen. 

The  study  of  the  Bible  in  perspective  will  remove 
many  difficulties.  It  will  enhance  the  beauties  we 
have  already  seen,  and  reveal  new  beauties  we  were 
not  wont  to  see ;  and  discover  hidden  treasures  too. 
It  will  greatly  aid  us  oftentimes  in  the  interpreta- 
tion of  the  Scriptures,  and  assist  us  frequently  and 
materially  in  their  devotional  and  practical  use.  It 
will  show  in  a  striking  light  the  unity  of  the  Scrip- 
tures, and  so  afford  a  proof  of  their  divine  origin,  alto- 


38  The  Ages  Before  Moses. 

gether  apart  from  questions  as  to  their  human  author- 
ship. It  will  prevent  the  dislocation  of  Scripture,  ren- 
dering it  as  impossible,  for  example,  to  tear  the  book  of 
Deuteronomy  from  its  place  (as  some  modern  critics 
have  attempted  to  do),  as  it  would  be  to  shift  a  build- 
ing or  a  figure  from  the  foreground  to  the  background 
of  a  picture  without  altering  all  its  proportions.  Take 
some  of  these  large  pictures  and  shift  one  of  the  figures 
in  the  foreground — a  man,  or  a  house,  or  a  tree — and 
place  it  in  the  back  part  of  the  picture.  Every  rule  of 
perspective  would  cry  out  against  it.  Similarly  with 
Bible  perspective. 

Some  of  the  advantages  we  have  just  enumerated 
may  appear  as  we  attempt  to  set  before  you  certain  im- 
portant effects  in  Bible  reading,  which  are  ordinarily  lost, 
but  which  would  be  secured  if  the  perspective  of  the 
Bible  were  carefully  attended  to.  This  is  all  we  can  un- 
dertake to  do  with  so  wide  a  subject.  Let  me  call  your 
attention  to  the  importance  of 

I. — depth  and  distance. 

Just  as  a  picture  may  represent  great  depths  and  dis- 
tances of  space,  so  the  Bible  represents  great  depths  and 
distances  of  time.  It  is  not  a  flat  surface,  as  a  scientific 
book  would  be.  It  stretches  away  from  us  into  long  dis- 
tances. Now,  it  is  of  very  great  importance  to  recognize 
these  distances — to  see  them.  The  length  and  breadth 
of  the  Bible  any  one  can  see,  just  as  any  one  can  see  the 
length  and  breadth  of  a  picture ;  but  its  depth  and  dis- 
tance, being  in  perspective  only,  may  be  very  readily  miss- 
ed. When  we  take  up  the  Bible  in  our  hands,  the  begin- 
ning, and  the  end,  and  the  middle  of  it  are  equally  near  us. 


The  Perspective  of  the  Bible.  39 

It  is  just  as  easy  to  turn  to  one  as  the  other  ;  and  it  re- 
quires an  effort  of  the  imagination  to  consider  at  what 
different  depths  the  eye  must  look  at  Genesis  and  Rev- 
elation ;  just  as  in  a  picture,  the  background  and  fore- 
ground are  really  in  the  same  plane,  and  it  requires  a 
conscious  or  unconscious  effort  of  the  constructive  imag- 
ination to  appreciate  the  depth  of  the  whole  picture  and 
the  distances  of  the  different  parts.  I  verily  believe  that 
if  any  intelligent  and  candid  person,  however  sceptical 
in  his  disposition,  could  fairly  realize  "  the  sundry  times 
and  divers  manners  "  of  revelation — the  "  sundry  times," 
extending  over  thousands  of  years,  perhaps  several 
thousands,  if  we  take  into  consideration  the  pre-ex- 
isting materials  of  which  Moses  probably  availed 
himself  when  he  prepared  the  Pentateuch,  and  the 
*'  divers  manners,"  embracing  such  wonderful  diversity 
of  circumstances  in  the  different  authors,  and  such  total- 
ly different  influences  by  which  they  were  surrounded — 
if  any  one,  I  say,  could  only  fairly  realize  "  the  sundry 
times  and  divers  manners  "  on  the  one  hand,  and  the 
unity  and  progress  of  thought  on  the  other,  he  would  need 
no  other  proof  to  convince  him  that  the  Bible  must  be 
of  God.  Had  the  human  authorship  been  the  whole  ac- 
count of  the  matter,  it  would  have  been  a  heterogeneous 
mass.  It  must  have  been  so,  coming  at  such  ''sundry 
times,"  and  in  such  "  divers  manners,"  and  under  such 
diversity  of  influences.  It  must  have  been  a  heteroge- 
neous patchwork,  and  not  the  consistent,  harmonious, 
and  progressive  whole,  which  it  is. 

And  just  as  the  perspective  view  of  the  Bible  in  its 
depths  and  distances  supplies  a  dem.onstration  of  its 
inspiration,   so    it   does    away  with   some  of  the  most 


40  The  Ages  Before  Moses. 

serious  difficulties  which  are  felt  in  these  days  of  doubt 
and  questioning.     Take  the  objections  founded  on  the 
miracles  of  the  Bible  as  an  illustration.     The  main  pop- 
ular objection  may  be   put   briefly  thus  (you    hear   it 
hundreds    of  times) :    if  miracles  were   so   plentiful   in 
Bible  times,  why- are  they  not   of  common  occurrence 
still?     Let    us    consider  for  a   moment:    "Plentiful   in 
Bible  times."     What  are  Bible  times  ?     One  would  like 
to  know  within   a  few  thousand   years,  or  a  trifle  like 
that,  what  times  are  meant.    If  you  think  miracles  were 
abundant  during  all  the  centuries  and  millenniums  of 
Bible  times,  you  are  greatly  mistaken.     There  is  a  gen- 
eral impression  that  the  Bible  is  a  book  full  of  miracles 
which  come  in  at  random,  as  they  do  in  the  old  heathen 
mythologies ;  but  those  who  pay  any  attention  to  Bible 
perspective  know  better.      Have  you   ever  considered 
that  in  the  book  of  Genesis,  covering  more  than  2,000 
years  at  the  lowest  computation,  there  is  not  a  single 
miracle  wrought  by  human  agency?     Adam  works  no 
miracle.    Abel  works  no  miracle.     Enoch  works  no  mir- 
acle.    Even  Abraham  works  no  miracle.     Nor  one  of 
all  the  patriarchs.     How  different  from  all  the  old  my- 
thologies ;  and  how  different  from  what  it  would  have 
been,  if  this  book  had  come  to  us  merely  from  some  dim 
mythological  past !      Even  where  God  Himself  is  repre- 
sented  as   doing  things   out   of  the  general   course   of 
nature,  it  is  only  at  long  intervals,  and  very  rarely,  as  in 
the  translation   of  Enoch,  the  judgment  of  the  flood, 
the  confusion  of  tongues,  the  birth  of  Isaac.     Remem- 
ber that  these  events  were  centuries  apart  from  each 
other.     Even  if  there  had  been  a  miracle  for  every  cen- 
tury, which   there  is   not,  you   could   scarcely  say  that 


The  Perspective  of  the  Bible.  41 

they  were  "  very  plentiful."  If  you  look  at  the  history 
perspectively,  you  will  learn  first,  that  all  through 
Bible  times,  miracles  were  not  the  rule,  but  the  excep- 
tion ;  and  more  particularly  that  the  miracles  cluster 
around  particular  epochs  when  there  was  special  need 
for  such  signs  of  divine  presence  and  power:  as  at  the 
time  of  the  Exodus  after  the  long,  dark  interval  of 
Egyptian  bondage ;  at  the  time  of  Israel's  deepest  de- 
clension, when  the  prophets  Elijah  and  Elisha  were  called 
in  a  special  way  to  witness  for  the  Lord  ;  and  above  all^ 
in  the  times  of  Christ  and  the  founding  of  the  Church, 
after  the  long  and  silent  interval  from  the  restoration 
to  the  Advent.  Does  not  this  way  of  looking  at  the 
sacred  history  put  the  Bible  miracles  in  a  very  different 
and  altogether  reasonable  light?  Many  other  illustra- 
tions might  be  given  under  the  head  of  depth  and  dis- 
tance, but  we  must  hasten  to  another  point. 

II.   LIGHT  AND   SHADE  :   RELIEF. 

How  many  read  the  Bible  as  if  it  were  as  level  as  a 
prairie.  They  lose  its  edges,  its  corners,  its  hills  and 
valleys,  and  they  do  not  even  recognize  its  lofty  moun- 
tain peaks.  They  will  be  close  up  to  Sinai  before  they 
have  had  the  first  glimpse  of  its  vast  and  rugged  mass, 
and  they  will  be  at  the  very  foot  of  the  Cross  before 
they  have  seen  its  projection  on  the  canvas  or  its 
shadow  on  the  ground. 

The  life  of  Abraham  is  a  grand  thing  in  itself.  It  is  a 
matchless  biography ;  but  how  very  much  of  it  is  lost 
when  it  is  taken  by  itself:  away  from  the  dark  back- 
ground of  heathen  Chaldea,  and  without  its  relations 
to  all  that  goes  before,  and  all  that  follows.     You  may 


42  The  Ages  Before  Moses. 

take  Genesis  xii.-xxv.  and  cut  it  out,  print  it  by  itself 
and  read  it  as  a  biography,  and  you  have  a  most 
admirable  monograph :  something  very  valuable  and 
very  useful.  But  while  Abraham  out  of  the  Bible  is  an 
excellent  monograph,  there  is  no  comparison  with 
Abraham  in  the  Bible,  standing  out  there  in  grand 
relief  in  his  own  place  in  the  great  panorama.  So  it  is 
with  Moses.  So  with  David,  and  so  above  all  with  the 
Lord  Jesus.  How  many  are  there  able,  after  any 
fashion,  to  construct  in  imagination  the  life  of  Jesus  as 
it  appears  on  the  canvas  of  the  Bible,  standing  out 
there  after  all  the  preparations  that  have  been  leading 
up  to  it  throughout  the  Old  Testament,  and  after  the 
solemn  and  impressive  pause  between  Malachi"  and 
Matthew. 

Here,  again,  we  may  get  no  little  help  in  relation  to 
subjects  that  are  often  felt  to  present  serious  difficulties. 
Every  one  is  familiar  with  the  slaughter  of  the  Canaan- 
ites.  Being  one  of  the  hardest  things  in  the  Bible, 
everybody  knows  it,  of  course  ;  and  many  judge  of  the 
entire  Old  Testament  by  it,  which  is  about  the  same 
kind  of  criticism  as  it  would  be  to  cut  out  some  very 
darkly  shaded  corner  of  a  great  masterpiece,  and  show 
it  as  a  specimen  of  the  whole.  But  put  it  in  its  true 
perspective,  and  what  do  you  see  ?  For  centuries  you 
see  a  people  there  guilty  of  the  worst  of  crimes.  The 
Lord  bears  with  them.  He  bears  with  them  with  infi- 
nite patience.  He  visits  them  in  mercy.  He  sends  His 
chosen  Abraham  among  them,  and  rears  the  patriarchal 
family  there,  a  centre  of  light  for  the  vvdiole  land. 
Altars  are  raised.  Pure  worship  is  offered.  Mercy  and 
truth  meet  together  in  the  land.     Still  the  people  go  on 


The  Perspective  of  the  Bible.  43 

in  their  sins  and  abominations.  Still  the  I-ord  waits. 
"The  iniquity  of  the  Amorites  is  not  yet  full."  The 
Lord  is  still  waiting.  For  four  hundred  years  He  waits — 
for  four  hundred  years ;  and  then  only,  after  so  long  a 
time,  after  so  many  centuries  of  waiting,  He  issues  the 
stern  order  and  cuts  the  Canaanites  off.  Now,  I  do  not 
say  that  this  removes  all  the  difficulties  connected  with 
the  subject,  but  does  it  not  put  the  whole  thing  in  a 
very  different  light,  and  in  a  much  more  honest  light } 
The  difficulty  about  the  Canaanites  is  no  longer  like  the 
huge  Matterhorn  rearing  its  inaccessible  and  rugged 
sides  from  the  level  plain.  There  is  still  the  dark  and 
rugged  mountain,  but  there  is  a  gradual  ascent  to  it.  It 
no  longer  seems  clearly  impossible  to  get  over  it. 

A  good  picture  is  distributed  in  masses,  and  a  prac- 
ticed eye  will  see  and  dwell  upon  those  parts  of  the 
picture,  taking  the  remaining  parts  in  relation  to  those 
masses.  And  so  in  the  Bible  we  see  a  similar  massing : 
as  for  example,  around  Egypt  and  the  Exodus,  around 
David  and  the  Monarchy,  around  Babylon  and  the 
Restoration,  around  Christ  and  the  Cross.  Let  any 
Bible  student  master  as  thoroughly  as  he  may  these 
four  things,  the  Exodus,  the  Monarchy,  the  Restoration, 
and  the  Cross,  and  he  is  in  a  fair  way  for  seeing  the 
relation  and  bearing  of  the  greater  part  of  both  the  Old 
and  New  Testaments.  This  would  not  only  explain 
passages  that  in  the  chapter  by  chapter  way  of  reading 
the  Bible  are  utterly  unintelligible,  and  that  can  not 
possibly  be  understood  unless  one  thoroughly  under- 
stands the  historical  framework,  but  it  would  throw  a 
great  deal  of  lovely  light  upon  passages  that  are  quite 
familiar  to  us  all.     Take  the  40th  of  Isaiah  for  example. 


44  The  Ages  Before  Moses. 

How  many  are  there  who  read  and  enjoy  that  chapter 
who  would  see  immeasurably  more  beauty  and  force  in 
it,  if  they  understood  its  relation  to  the  return  of  the 
captives  from  Babylon.  Many  of  the  Psalms,  too,  have 
a  glory  that  can  not  be  seen  unless  they  are  read  in  the 
light  of  the  Restoration.  So  with  many  other  Scrip- 
tures, quite  familiar  in  themselves,  but  almost  unknown 
in  their  relations,  almost  unknown  in  the  general  per- 
spective of  the  Bible.  And  then,  how  few  are  there 
really  able  to  add  to  the  light  and  shade  of  the  histor- 
ical books,  the  rich  coloring  of  the  poetical  books. 
When  you  read  the  history,  you  get  the  sketch  without 
the  coloring ;  when  you  read  the  Psalms  or  the  Proph- 
ets, you  get  the  coloring  without  the  sketch  ;  whereas 
it  is  only  by  the  combination  of  the  two  that  you  can 
well  understand  or  appreciate  either.  Here,  again,  mul- 
tiplied illustrations  might  easily  be  given,  but  we  must 
hasten  on  to  the  third  point. 

III.   THE   POINT   OF   SIGHT. 

The  point  of  sight  in  a  picture  is  that  point  in  the 
horizon  toward  which  and  on  which  the  most  im- 
portant lines  converge.  This  is  not  a  strictly  scien- 
tific definition,  but  it  is  close  enough  for  our  pur- 
pose. This  brings  us  into  the  region  of  perspective 
proper  ;  and  as  every  artist  knows,  it  is  quite  essen- 
tial that  the  eye  be  directed  to  the  point  of  sight, 
in  order  that  due  proportion  throughout  be  main- 
tained ;  and  so  far,  at  least,  as  the  beholder  is  con- 
cerned, the  point  of  sight  in  Bible  perspective  is  of  much 
greater  importance  than  in  the  enjoyment  of  art.  It  is 
possible  to  see  very  much   of  the  beauty  of  a  picture 


The  Perstective  of  the  Bible.  45 

even  though  you  do  not  know  what  "  point  of  sight  " 
means.  But  it  is  impossible  to  understand  and  appre- 
ciate the  Bible  unless  you  know  its  point  of  sight. 
That  was  the  trouble  with  the  Apostles  in  their  reading 
of  the  Scriptures  before  the  Lord  called  their  attention 
to  it.  "  Oh,  fools,  and  slow  of  heart  to  believe  all  that 
the  prophets  have  spoken  "  (Luke  xxiv.  25).  Observe,  it 
is  not :  You  have  not  understood  that  passage  in  the  53d 
of  Isaiah,  or  the  2d  Psalm.  It  is,  "  slow  of  heart  to 
believe  all  that  the  prophets  have  spoken."  "  And 
beginning  at  Moses  and  all  the  prophets,  he  expounded 
unto  them  in  all  the  Scriptures  the  things  concerning 
Himself y  There  is  the  point  of  sight.  And  still  fur- 
ther (Luke  xxiv.  44),  "  These  are  the  words  which  I 
spoke  unto  you  while  I  was  yet  with  you,  that  all  things 
must  be  fulfilled  which  were  written  in  the  law  of 
Moses,  and  in  the  prophets  and  in  the  psalms  concern- 
ing Me.  Then  opened  He  their  understanding  that 
they  might  understand  the  Scriptures."  They  never 
understood  it  before,  but  they  understand  it  now. 
Again  He  says  :  "  Search  the  Scriptures,  for  in  them  ye 
think  ye  have  eternal  life,  and  they  are  they  which  tes- 
tify of  Me."  Then  in  another  place  :  "  Had  ye  believed 
Moses,  ye  would  believe  Me,  for  he  wrote  of  Me." 
These  words  of  the  Lord  Jesus  Himself,  prepare  us 
for  the  comprehensive  declaration  of  the  Apocalypse, 
"  the  testimony  of  Jesus  is  the  spirit  of  prophecy " 
(Rev.  xix.  10). 

It  must  be  very  important,  then,  for  the  understanding 
and  appreciating  of  the  Scriptures,  that  we  take  firm 
hold  of  this  principle.  All  the  great  lines  converge  on 
Christ.    He  is  the  point  of  sight  of  the  Bible  as  a  whole  ; 


46  The  Ages  Before  Moses. 

of  the  Old  Testament  and  of  the  New ;  and  of  each  of 
the  series  of  pictures  which  make  up  the  one  and  the 
other. 

It  is  only  by  keeping  this  in  view,  that  we  can  make 
anything  at  all  worthy  of  very  much  that  is  in  the  Old 
Testament  Scriptures  especially:  the  dry  genealogies 
for  example,,  the  long  descriptions  of  the  tabernacle  and 
its  furniture,  the  otherwise  wearisome  details  of  the 
Levitical  code,  and  many  other  things.  After  all,  it  is 
not  so  great  a  wonder  that  many  think  the  Old  Testa- 
ment of  so  little  use.  They  can  not  see  the  bearing  of 
almost  anything.  Yet  all  they  want  is  to  get  the  point 
of  sight,  and  they  will  easily  discover  why  this  is  there, 
why  that  is  described  so  much  in  detail,  why  certain 
things  that  seem  of  little  consequence  are  so  much  in- 
sisted on,  and  others  that  seem  of  greater  consequence 
are  passed  over  in  silence,  and  so  forth.  The  point  of 
sight  is  the  key  to  the  whole. 

The  Bible  as  a  whole  may  be  considered  as  a  grand 
panorama,  yet  without  the  defects  of  a  panorama ;  for 
immense  as  it  is,  it  has  but  one  point  of  sight  from  be- 
ginning to  end,  as  a  long  panorama  can  not  have. 
Christ  is  the  Alpha  and  Omega:  the  all  and  in  all. 
The  one  panorama  may  be  viewed  as  consisting  of  two 
great  pictures :  first,  a  larger  one  with  bold  rugged  out- 
lines, great  masses  and  immense  depths ;  but,  with  all 
the  roughness  of  its  outlines,  you  find  all  the  great  lines 
from  the  foreground  of  Genesis  to  the  background  of 
Nehemiah  and  Malachi  converging  to  a  single  point ;  and 
that  point  is  the  coming  of  Christ — His  first  coming  as 
the  babe  in  Bethlehem.  Remove  that  larger  picture, 
while  yet  your  eye  is  fixed  upon  the  point  of  sight,  and 


The  Perspective  of  the  Bible.  47 

what  do  you  see  ?  Another  picture :  smaller,  richer, 
more  finished.  In  the  foreground  of  this  picture  you 
have  what  was  the  point  of  sight  in  the  old  picture. 
You  have  the  First  Advent  right  in  the  foreground  ; 
and  away  in  the  distant  horizon,  at  its  point  of  sight, 
you  will  still  see  Christ,  no  longer  in  the  manger  now,  or 
on  the  cross,  but  on  the  Throne.  "  Behold  He  cometh 
with  clouds,  and  every  eye  shall  see  Him." 

Again,  we  may  consider  each  Testament  to  be  made 
up  of  separate  pictures.  Not  always  rigidly  separate. 
Sometimes  they  are  like  dissolving  views,  in  which  the 
background  of  one  may  become  the  foreground  of  an- 
other; as  in  the  case  of  the  Wilderness  and  Canaan, 
Moses  and  Joshua,  with  Jordan  as  the  background  of 
the  one  and  the  foreground  of  the  other.  Generally 
speaking,  however,  it  is  practicable  to  divide  the  his- 
tory into  a  series  of  quite  extensive  views.  For  this 
purpose  it  will  be  necessary  to  be  quite  independent  of 
the  arbitrary  divisions  of  chapters,  or  even  sometimes 
the  divisions  of  books,  and  to  study  by  eras,  by  the  suc- 
cessive stages  of  the  covenant.  (It  is  a  pity  we  use  the 
terms  "  Old  "  and  "  New  Testament."  Literally,  it  is 
the  "  Old  "  and  "  New  Covenant  "). 

From  this  point  of  view  we  may  see  how  it  is 
that  prophecy  may  have  a  series  of  fulfillments. 
We  here  touch  a  difficulty  in  relation  to  prophecy 
that  has  given  much  trouble  to  students  of  the  Bi- 
ble. Much  has  been  said  in  condemnation  of  what 
has  unhappily  been  called  the  "  double -sense  "  of  proph- 
ecy ;  but  the  difficulty  would  entirely  disappear  if  the 
point  of  sight  were  clearly  kept  in  mind.  For  example, 
in  certain  parts  of  the  Old  Testament  the  lines  converge 


48  The  Ages  Before  Moses. 

on  David ;  yet  you  find  these  same  Scriptures  applied 
to  Christ  without  any  hesitation  in  the  New  Testament. 
But,  to  remove  any  appearance  of  inconsistency,  you 
have  only  to  remember  that  David  sustained  the  same 
relation  to  his  era  that  Christ  did  to  His.  He  was  the 
Messiah  of  his  time,  the  Lord's  Anointed.  David  is  the 
type  and  representative  of  Christ  in  that  particular  pic- 
ture, and  so  occupies  the  point  of  sight.  Thus  it  comes 
to  pass  that  even  David's  words  are  the  very  words  of 
Christ,  as  in  the  twenty-second  Psalm  :  "  My  God  !  My 
God  !  why  hast  Thou  forsaken  me  ?  " 

A  good  deal  has  been  said  about  the  want  of 
perspective  in  prophecy.  By  this  is  meant  that  in 
a  prophecy  which,  as  you  read  it,  is  continuous, 
one  verse  may  apply  to  an  event  quite  at  hand,  and 
the  next  verse  to  an  event  far  away  in  the  future. 
This  is  spoken  of  as  a  want  of  perspective  in  proph- 
ecy. It  does  not  strike  my  mind  in  that  way.  It  seems 
to  me  a  kind  of  celestial  perspective  rather,  which 
of  course  has  its  own  laws.  Let  me  illustrate.  In  a 
landscape  the  ground  plan  may  extend  only  a  few  miles ; 
and  yet  there  is  a  star  shining  in  the  sky.  What  is  the 
depth  of  the  picture  ?  A  few  miles  only.  What  is  the 
distance  of  the  star?  Millions  of  miles.  Yet  the  star  is 
in  true  perspective.  So  it  is  often  in  the  Bible.  Look 
at  the  book  of  Genesis.  What  is  the  depth  of  the 
ground  plan?  It  goes  as  far  as  Joseph,  and  no  further. 
But  see !  there  is  a  star  shining  on  the  brow  of  ad- 
vancing night.  ."The  sceptre  shall  not  depart  from 
Judah,  nor  a  lawgiver  from  between  his  feet,  until 
Shiloh  come ;  and  to  Him  shall  the  gathering  of  the 
people  be."     That  is  the  evening  star  of  the  patriarchal 


The  Perspective  of  the  Bible.  49 

era.  It  will  be  the  morning  star  of  the  next  era,  when 
an  unwilHng  prophet  shall  be  constrained  to  say  :  "  I  see 
him,  but  not  now;  I  behold  him,  but  not  nigh;  there 
shall  come  a  Star  out  of  Jacob,  and  a  Sceptre  shall  rise 
out  of  Israel."  And  as  the  day  comes  on,  you  will  hear 
these  words :  "  Unto  you  that  fear  my  name,  shall  the 
Sun  of  Righteousness  arise."  All  in  true  perspective ;  yet 
not  of  the  earth  but  of  the  heavens  ;  not  of  the  ground 
plan,  but  of  the  sky. 

May  we  not  find  here  some  solution  for  a  difficulty 
that  perplexes  many  ?  I  mean  the  scarcity  of  references 
to  the  life  beyond  the  grave  in  the  Old  Testament 
generally,  and  particularly  in  the  earlier  part  of  it.  A 
belief  in  a  future  life,  the  patriarchs  and  saints  of  the 
olden  time  most  certainly  had  ;  but  they  had  no  en- 
thusiasm in  looking  forward  to  an  immediate  entrance 
into  it ;  and  accordingly  we  find  no  such  happy,  hopeful 
utterances  as  are  so  common  with  the  New  Testament 
saints.  It  seems  very  strange,  and  not  a  little  perplex- 
ing, to  those  who  believe  that  the  Old  Testament  salva- 
tion was  the  same  as  the  New.  But  consider  a  moment. 
Remember  what  the  Lord  Jesus  said  :  "  I  am  the  Resur- 
rection and  the  Life."  Observe  it  is  not,  "  I  proclaim 
the  resurrection ;  "  it  is :  "I  am  the  Resurrection  and 
the  Life."  The  great  object  of  faith,  from  the  begin- 
ning to  the  end  of  the  Scriptures,  is  Christ ;  and  every- 
thing that  the  believer  hopes  for  is  dependent  on  Him. 

Now,  put  yourself  in  the  position  of  dying  Jacob  for  a 
moment,  and  you  will  see  how  it  must  have  been.  Im- 
mediately beyond  his  death  there  was  nothing  for  his 
faith  to  lay  hold  on.  Suppose  he  had  grasped  the  idea 
of  a  heaven  immediately  before  him,  it  would  necessarily 


50  The  Ages  Before  Moses. 

have  been  a  Christless  heaven.  In  order  to  find  some- 
thing to  rest  on,  his  faith  had  to  go  away  forward  to  the 
coming  of  the  Saviour  in  the  distant  horizon  of  his 
spiritual  vision ;  and  so  we  hear  him  cry :  "  I  have 
waited  for  Thy  salvation,  O  Jehovah  !  (O  Thou  coming 
One)"  (Gen.  xlix.  i8).  All  his  hopes  for  the  future  were 
based  upon  the  covenant  and  its  great  promise :  the 
promise  of  a  coming  Saviour.  Hence  it  is  that  he  must 
first  grasp  in  his  faith  the  idea  of  the  coming  Shiloh 
(Gen.  xlix.  lo) ;  and  then,  after  that,  the  great  gather- 
ing of  the  people:  "To  Him  shall  the  gathering  of  the 
people  be."  But  who  can  doubt  that  he  looked  forward 
himself  to  a  place  in  that  great  gathering,  in  the  vast 
throng  of  the  redeemed  ? 

In  our  more  highly-favored  times  we  have  not  to  look 
far  forward  into  the  future  to  find  Him  in  whom  our 
hopes  centre.  He  has  already  come.  He  is  here.  We 
know  that  He  is  waiting  for  us  when  we  cross  the  river. 
So  that  to  us  to  depart  is  to  be  with  Christ  at  once.  Is 
not  the  difference  very  obvious  and  most  natural?  In 
both  cases  it  is  the  Saviour  who  is  the  great  object  of 
faith.  But  in  their  case  the  coming  of  the  Saviour  was 
removed  from  them  by  a  long  and  unknown  interval  of 
time;  and  hence,  there  could  be  no  enthusiasm  in  regard 
to  the  entering  of  the  unknown— rather  was  there  a 
shrinking  from  it,  and  a  clinging  to  long  life  upon  the 
earth  as  a  special  blessing ;  while  as  for  us,  now  that 
Christ  is  known  to  be  waiting  to  receive  His  people,  we 
can  comfort  ourselves  with  the  thought  that  "  to  de- 
part and  to  be  with  Christ  is  far  better." 

Still,  even  in  our  time,  the  light  of  the  future  is 
centred  on  Christ.     "  It   doth   not   }^et  appear  what  we 


The  Perspective  of  the  Bible.  51 

shall  be ;  but  when  He  shall  appear,  we  shall  be  like 
Him."  As  Dr.  Ker,  of  Glasgow,  says  in  his  sermon  on 
this  text :  "  God's  heaven  is  made  to  grow  out  of  Christ, 
that  Christians  may  not  have  a  single  thought  about  it, 

in  which  He  is  not  present He  darkens  all  the 

sky  save  where  He  appears — spreads  a  vast  trackless 
waste  around,  and  leaves  the  soul  with  Christ  alone." 
Whether  in  the  Old  Testament  or  the  New,  the  believer 
grasps,  by  faith,  not  a  heaven  with  Christ  in  it,  but 
Christ  with  heaven  around  Him.  As  before,  the  point 
of  sight  is  the  key  to  the  whole. 

In  the  New  Testament,  as  well  as  the  Old,  we  have 
the  star  in  the  sky :  the  star  of  Bethlehem,  which  was 
the  evening  star  of  the  past ;  and  the  morning  star  of 
the  future — "the  bright  and  morning  star"  of  Revela- 
tion. 

We  might  take  up  other  points,  such  as  the  importance 
of  having  the  light  fall  rightly  on  the  picture,  especially 
the  light  from  the  Sun  of  Righteousness ;  but  time  for- 
bids any  further  attempt  at  detail.  Let  us  close  with  a 
few  general  thoughts. 

There  are,  as  every  artist  knows,  certain  necessary 
elements  for  drawing  a  picture  aright,  and  for  appreciat- 
ing a  picture  that  is  correctly  drawn.  There  are  similar 
necessities  in  Bible  perspective.  First  is  the  base 
line  on  which  the  picture  is  constructed ;  then  the 
line  of  the  horizon  (speaking  of  a  landscape  picture, 
though  there  is  technically  a  horizon  in  any  picture), 
where  earth  and  sky  meet,  the  most  important  point  of 
which  is  the  point  of  sight  already  referred  to.  What  is 
the  base  line  of  the  Bible  ?  It  is  Sin.  And  is  it  not  one 
of  the  chief  reasons   why  the  Bible  is  made  so  little  of 


52  The  Ages  Before  Moses. 

that  men  do  not  realize  what  sin  is — how  dreadful  and 
how  fatal  it  is  ?  What  is  the  horizon  line  of  the  Bible  ? 
It  is  Holiness.  That  is  where  earth  and  heaven  meet. 
But  on  that  horizon  line  there  is  only  one  point  of 
sight.  It  is  where  God  and  man  meet,  in  Christ,  in 
whom  alone  holiness  can  be  reached. 

Look  at  that  landscape  painting.  At  the  top  of 
the  plane  of  the  picture,  you  have  the  sky,  which  seems 
to  approach  nearer  and  nearer  to  the  earth,  as  it  falls 
away  to  the  background,  descending  and  descending  until 
it  touches  it  on  the  distant  horizon.  Again,  beginning  at 
the  base  line,  the  foreground  seems  to  ascend  and  ascend 
until  it  reaches  the  horizon  and  meets  the  sky.  From  high 
heaven,  God  comes  down  to  meet  man  upon  the  earth. 
From  the  base  of  sin  man  is  borne  upward  to  meet  his 
God.  The  place  of  meeting  is  in  Christ.  There  all  the 
lines  of  faith  and  hope  converge.  "  There  is  salvation 
in  no  other."  There  are  indeed  other  points  of  converg- 
ence :  the  point  of  distance  and  other  vanishing  points. 
Where  are  they?     "  Without  " — in  the  outer  darkness. 

It  is  important  to  keep  in  mind  the  distinction  be- 
tween the  visible  and  the  real  horizon.  In  voyaging 
across  the  Atlantic,  for  many  days  you  see  nothing 
but  a  waste  of  waters  around  you.  That  is  the  hori- 
zon of  sight ;  but  far  beyond  there  is  another  horizon, 
on  the  edge  of  which  you  will  in  due  time  see  the 
longed-for  shore.  Sometimes,  when  we  look  away  into 
the  future,  we  mistake  the  near  for  the  far  horizon.  If 
the  clouds  gather  on  that  near  horizon,  we  are  apt  to 
think  it  will  be  cloudy  all  the  way,  and  we  need  to  be 
reminded  that  the  far  horizon  of  faith  is  bright  and 
clear,  however  dark  may  be  the  near  horizon  of  sight. 


The  Perspective  of  the  Bible.  53 

This  cheering  thought  ought  never  to  be  lost  sight 
of  in  endeavoring  to  understand  the  ways  of  God  as 
revealed  in  the  Scriptures.  Many  of  the  Bible  scenes 
have  very  dark  horizons.  How  portentously  the  clouds 
are  massed  on  the  horizon  of  Genesis.  And  as  the  his- 
tory proceeds,  the  prospect  scarcely  seems  to  brighten. 
For  the  generation  which  came  out  of  Egypt,  what  was 
the  horizon  ?  A  grave  in  the  wilderness  for  all  but  two. 
Even  Moses  himself  must  die  without  entering  the  prom- 
ised land.  And  what  is  the  horizon  of  the  Monarchy  ? 
The  Assyrian  captivity  for  Israel ;  the  Babylonish 
bondage  for  Judah.  And  even  after  the  Restoration, 
and  notwithstanding  the  bravery  of  the  Maccabean 
princes,  again  the  scene  darkens  down,  and  at  the 
horizon  we  see  the  people  of  God  in  subjection  to  the 
all-conquering  Romans.  Yet  after  all,  the  fullness  of 
the  time  arrives,  the  gloria  in  excclsis  is  sung,  the  glad 
tidings  are  announced,  the  Saviour  of  the  world  appears. 

Remember,  the  point  of  sight  may  be  out  of  sight, 
away  on  the  far  horizon  of  faith.  So  was  it  under  the 
Old  Covenant ;  so  is  it  still  under  the  New.  Here  is 
the  trial  of  our  faith.  But  "  to  them  that  look  for  Him, 
He  shall  appear."  And  meantime,  "looking  unto 
Jesus,  the  author  and  finisher  of  our  faith,"  we  see  truth 
and  beauty,  grace  and  glory.  Looking  away  from  Him, 
everything  is  out  of  proportion ;  there  are  difficulties ; 
there  are  contradictions ;  the  lines  all  lead  away  into  the 
outer  darkness. 

"We  all  beholding  as  in  a  glass  the  glory  of  the 
Lord." — You  have  often  admired  the  line  of  shimmering 
light  which  shines  on  the  ruffled  waters  when  the  moon 
is  in  the  heavens.     Look  in  any  other  direction,  and  the 


54  The  Ages  Before  Moses. 

waters  are  dark  and  troubled.  Look  toward  the  orb  of 
night,  and  you  see  the  glory  all  the  way  right  from  your 
feet  to  the  heaven  above.  Another  standing  beside  you, 
looking  at  another  angle,  will  see  another  line  of  light 
and  glory ;  and  another  in  another  place  will  see  another, 
and  so  on  endlessly.  The  moon  is  really  shining  over 
all  the  water,  but  each  one  sees  only  a  portion  of  its 
radiance,  and  that  portion  only  by  looking  in  one  di- 
rection. So  is  it  in  the  Bible.  The  glory  is  shining 
all  over  it.  You  may  see  nothing  of  heaven  in  it  so  long 
as  you  will  not  look  in  the  right  direction.  But  look  to 
the  point  of  sight ;  look  to  Jesus,  and  you  will  see  the 
glory  of  the  Bible.  You  can  not  see  it  all.  Another 
will  see  something  else  that  you  do  not.  And  another, 
standing  at  another  point,  will  see  something  that  you 
and  he  have  missed.  But  every  one  who  looks  earnestly 
in  the  right  direction  will  see  something.  We  may  be 
called  by  different  names,  and  we  may  look  at  sacred 
truth  from  different  stand-points  and  at  different  angles, 
but  if  "  looking  unto  Jesus  "  be  our  motto,  we  shall  see 
the  glory  of  the  Lord.  And  though  no  one  can  see  it 
all,  each  one  will  see  all  he  needs.  Every  one  that  looks 
in  the  right  direction  will  see  a  path  of  light  and  glory 
leading  from  his  own  feet  across  the  troubled  waters  of 
this  life  up  to  the  heaven  above.  "  We  all,  beholding  as 
in  a  glass  the  glory  of  the  Lord,  are  changed  into  the 
same  image  from  glory  to  glory ;  "  and  "  when  He  shall 
appear,  we  shall  appear  with  Him  in  glory." 


T 


LECTURE    III. 

THE   GENESIS. 
Gen.  i.-ii.  3. 

HE  poet  Tennyson  speaks  of 

— "  deeds  and  lives  that  lie 
Foreshortened  in  the  tract  of  time." 


Of  this  kind  of  foreshortening  the  book  of  Genesis  is 
a  remarkable  example.  Th-e  lives  of  the  men  that  lived 
before  Abraham,  long  as  they  were,  pass  so  rapidly  be- 
fore the  eye  that  it  is  difficult  to  realize  that  in  the 
course  of  a  few  short  chapters,  many  long  centuries  have 
been  traversed.  And  the  deeds  of  the  Great  Creator 
before  the  time  of  Adam,  are  recorded  in  such  rapid 
succession,  and  with  such  sublimity  of  condensation,  that 
it  is  only  after  the  imagination  has  been  thoroughly  ac- 
customed to  the  deep  perspective,  that  we  are  able  even 
feebly  to  realize  that  in  the  course  of  a  few  short  verses 
whole  ages  of  time  have  been  compassed. 

These  earliest  ages  of  the  world's  history  will  come 
before  us  in  proceeding  to  consider  the  Genesis  proper, 
as  we  may  call  that  portion  of  the  larger  Genesis  con- 
tained in  the  first  chapter  and  the  first  three  verses  of 
the  second  chapter,  which  ought  by  all  means  to  have 
been  included  in  the  former. 

In  looking  at  this  Genesis  record  we  shall  consider 
first  the  form  of  it,  then  the  scope  of  it,  and  finally  its 
substance. 

(55) 


56  The  Ages  Before  Moses. 

I.  First,  its  form.  Here  it  is  very  important  to 
notice  that  it  is  not  historical  in  form.  The  book  of 
Genesis  as  a  whole  is  historical,  and  from  this  we 
are  apt  to  suppose  that  every  part  of  it  is  so.  Now 
it  is  quite  manifest  that  this  portion  of  it  is  not  histor- 
ical. The  histories  of  the  Bible,  so  far  as  their  human 
authorship  is  concerned,  were  produced  just  like  other 
histories.  They  are  the  reports  of  eye-witnesses,  or  ot 
those  who  obtained  their  information  from  eye-wit- 
nesses, or  from  persons  competent  to  testify  to  the  facts. 
But  it  is  quite  manifest  that  there  could  be  no  eye-wit- 
ness of  the  things  recorded  in  the  first  chapter  of  Gen- 
esis. If  it  is  not  history  then,  what  is  it  ?  Manifestly  it 
must  have  been  an  apocalypse.  God  must  have  revealed 
it  to  some  of  the  prophets,  in  the  early  times.  (See 
Luke  i.  70).  We  are  not  told  how  He  revealed  it,  but 
it  looks  as  if  it  may  well  have  been  in  the  usual  way, 
namely,  by  visions.  (See  Num.  xii.  6).  It  would  seem 
as  though  a  series  of  pictures  of  creation  had  passed  be- 
fore the  mind  of  the  ancient  seer.  And,  as  in  other 
parts  of  Scripture  where  God  made  known  His  will  by 
visions,  so  here  there  are  voices  falling  on  the  ear,  as 
well  as  scenes  presented  to  the  eye.  "  God  said  :  Let 
there  be  Light."     "  God  called  the  Light,  Day,"  etc. 

And  here  it  is  most  interesting  to  compare  the 
apocalypse  at  the  beginning  with  that  at  the  end 
of  the  Bible.  How  natural  it  was,  how  necessary,  that 
we  should  have  an  apocalypse  at  the  beginning  to 
tell  us  of  that  part  of  the  earth's  history  which  trans- 
pired before  man  existed.  And  how  necessary,  too,  that 
we  should  have  an  apocalypse  to  tell  us  what  it  was 
important  for  us  to  know  about  .  he  undiscovered  future. 


The  Genesis.  57 

The  unknown  past — the  unknown  future — both  of  these 
needed  an  apocalypse,  and  so  we  have  it.  And  how 
numerous  and  striking  the  correspondencies  between 
the  two.  For  example,  we  have  the  seven  days  of  crea- 
tion at  the  beginning ;  and  at  the  end  we  have  the 
seven  churches  and  the  seven  seals  and  the  seven 
vials  and  the  seven  trumpets  and  the  seven  voices. 
Then  again,  when  you  compare  the  first  few  chapters  of 
Genesis  with  the  closing  chapters  of  the  Bible,  you  see 
the  same  great  ideas  reappearing.  In  the  first  apoca- 
lypse we  have  the  heavens  and  the  earth,  and  in  the 
last  the  new  heavens  and  new  earth.  In  Genesis  we 
have  the  paradise  of  Eden  ;  in  Revelation  the  paradise 
of  God.  In  Genesis  we  are  told  of  the  rivers  of  Eden, 
and  the  Tree  of  Life  "  in  the  midst  of  the  garden  ;  "  in 
Revelation  we  are  told  of  the  River  of  the  water  of 
Life,  and  the  Tree  of  Life  upon  its  banks,  and  "  in  the 
midst  of  the  Paradise  of  God."  At  the  beginning  of  the 
Bible  we  have  the  institution  of  marriage  ;  and  at  the 
end  we  have  "  the  marriage  supper  of  the  Lamb." 
Many  other  comparisons  might  be  made  between  the 
two,  showing  the  connection  between  the  first  and  the 
last  book  of  that  wonderful  Bible  which  opens  with  an 
apocalypse  of  the  dateless  past,  and  closes  with  an 
apocalypse  of  the  dateless  future.  So  much  for  the 
form  of  this  book. 

II.  Next  let  me  call  your  attention  to  the  scope  of 
it.  And  first,  it  is  dateless.  There  is  no  date  at  the 
beginning  of  it.  It  simply  says,  "  In  the  beginning  God 
created  the  heavens  and  the  earth."  There  is  no  date 
at  the  end  of  it.  This  is  not  often  noticed.  We  are 
told,  "  The  evening  and  morning  were  the  first  day,"  the 
3* 


58  The  Ages  Before  Moses. 

second  day,  the  third,  the  fo'urth,  the  fifth,  the  sixth 
day,  but  we  are  not  told  that  the  evening  and  morning 
were  the  seventh  day.  There  is  no  date,  then,  at  the 
end,  any  more  than  at  the  beginning  of  it.  We  shall 
see  the  importance  of  this  a  little  later. 

Next,  it  is  measureless.  There  is  nothing  in  it  to 
measure  the  scope  of  it.  It  has  been  said  that  it  is 
measured  by  the  narrow  boundary  of  six  or  seven  days. 
There  seems  abundant  reason  to  conclude  that  there 
was  no  such  intention  of  limiting  the  scope  of  this 
chapter.  In  the  first  place,  notice  that  three  days  are 
spoken  of  before  any  measures  of  time  are  given.  So 
the  first  day  and  the  second  day  and  the  third  day  were 
without  measure.  Again,  in  Gen.  ii.  4,  the  same  word 
"day "is  used  to  cover  the  entire  time  of  the  creation 
work.  Then  there  is  evidence  to  show  that  the  Jews, 
and  in  particular  the  sacred  writers,  did  not  understand 
the  day  of  creation  in  the  limited  sense  of  either  twenty- 
four  or  twelve  hours.  Take  the  ninetieth  Psalm  for  ex- 
ample. Observe  that  this  Psalm  starts  from  the  idea  of 
creation  ;  and  it  is  worth  while  to  notice  that  the  title 
of  the  Psalm  ascribes  it  to  Moses,  so  that  we  may  have 
here  the  views  of  the  author  of  the  Pentateuch  himself. 
Well,  what  does  he  say?  "  Before  the  mountains  were 
brought  forth,  or  ever  Thou  hadst  formed  the  earth  and 
the  world,  even  from  age  to  age  Thou  art  God."  These 
words  translated  '*  everlasting  "  in  our  version  refer  to 
enormous  periods.  And  observe  there  is  no  reference 
to  the  future,  as  many  suppose.  It  is  all  to  the  past,  to 
the  pabt  of  creation,  as  its  majestic  history  sweeps  on 
"  from  01am  to  01am,"  from  age  to  age.  And  again  in 
the  fourth  verse  :  "  A  thousand  years  in  Thy  sight  are 


The  Genesis.  59 

but  as  yesterday  when  it  is  past."  Or  take  the  parallel 
passage  in  the  New  Testament,  2  Peter  iii.  8  :  "  One 
day  is  with  the  Lord  as  a  thousand  years,  and  a  thousand 
years  as  one  day."  And  observe  that  here,  too,  the 
mind  of  the  writer  has  been  carried  back  to  the  book 
of  Genesis,  for  only  a  few  sentences  before  he  has  been 
speaking  of  "  the  beginning  of  the  creation  "  (v.  4). 

As  a  good  exercise  on  this  subject,  let  me  recommend 
you  to  take  some  of  the  numerous  references  to  crea- 
tion in  the  Scriptures  and  see  if  you  can  find  a  single  one 
that  conveys  the  idea  that  the  work  of  creation  trans- 
pired in  a  short  space  of  time.  If  the  sacred  writers 
had  really  entertained  the  idea  that  so  great  a  work  was 
done  in  so  short  a  time,  would  not  some  notice  have 
been  taken  of  so  wonderful  a  fact?  Whereas,  if  any 
reference  to  time  is  made  at  all,  it  is  the  thought  of  ages 
rather  than  of  days  that  is  impressed  on  the  mind.  In 
this  connection  it  may  be  well  to  refer  to  the  ideas 
about  creation  which  are  found  outside  of  the  Jewish 
people ;  and  here  the  remarkable  fact  meets  us  that, 
while  the  heathen  traditions  of  the  creation  have  so 
much  resemblance  to  the  Mosaic  Revelation,  as  to  indi- 
cate identity  of  origin,  the  idea  of  long  periods  is  quite 
familiar.  Take  the  following  sentence  from  the  Brah- 
minical  records  as  a  specimen  :  "  One  thousand  divine 
ages  are  a  day  of  Brahma,  the  creator."  These  are  very 
ancient  authorities  you  will  see,  for  the  extension  of 
time  expressed  in  the  word  day  ;  and  by  no  means  lia- 
ble to  the  suspicion  of  their  being  driven  to  it  in  order 
to  escape  geological  difficulties!  And  in  the  same  way 
sufficient  evidence  has  been  adduced  to  show  that  Jose- 
phus  and  many  of  the   old  Jewish  rabbis,  and   some  of 


6o  The  Aglg  Before  Moses. 

the  early  Christian  fathers  too — Irenseus  in  the  second 
century,  Origen  in  the  third,  and  Augustine  in  the  fourth 
— did  not  regard  the  Bible  as  committed  to  literal  days 
in  the  creation  narrative. 

Further,  what  if  the  days  instead  of  representing  the 
periods  of  creation  represented  the  time  of  the  vision  ? 
May  it  not  have  been  a  seven-day  vision,  and  this  only 
a  brief  account  of  it  ?  And  if  it  took  so  long  a  time  for 
the  vision  to  pass  before  the  seer's  mind,  what  a  con- 
ception of  age-long  periods  would  it  give  him.  If  a 
scene  passing  before  your  mind  should  occupy  only 
fifteen  minutes  in  passing,  it  would  appear  a  long  time. 
If  it  took  an  hour,  it  would  seem  very  long ;  and  if  it  took 
an  evening  and  a  morning,  it  would  seem  almost  intermi- 
nable. I  do  not  urge  this  very  strongly,  but  it  seems  to 
me  not  by  any  means  unreasonable.* 

Let  us  now  revert  to  the  fact  already  noticed,  that  the 
seventh  day  is  left  open.  It  is  not  said  of  the  seventh 
day  as  of  the  others,  "  the  evening  and  the  morning  were 
the  seventh  day."  Why  not  ?  Because  all  the  rest  of 
the  Bible  is  included   in  the  seventh  day.     This  is  evi- 


*  While  we  hold  very  strongly  to  the  interpretation  of  the  days 
above  given,  we  have  nothing  but  respect  for  the  views  of  those  who 
interpret  the  days  literally  and  bring  in  the  periods  of  geolog}-  be- 
tween the  first  and  second  verses.  It  is  of  course  impossible  for 
both  to  be  right ;  and  yet  either  may  be  a  tenable  hypothesis.  And 
it  is  very  important  to  remember  that  while  different  hypotheses 
necessarily  discredit  each  other,  they  by  no  means  discredit  the 
sacred  text.  No  one  pretends  that  there  was  any  intention  of  teach- 
ing geology.  All  that  is  wanted  is  room  for  the  discoveries  of 
science;  and  the  greater  the  number  of  so-called  "reconciliation" 
hypotheses,  provided  only  they  be  tenable,  the  more  evidence  have 
we  of  the  wisdom  displayed  in  presenting  the  truth  so  as  to  Ije  final 
spiritually,  and  yet  so  singularly  ^/ivz  for  future  physical  investigation. 


The  Genesis.  6i 

dently  the  thought  in  the  Saviour's  mind,  when  in  de- 
fending Himself  for  healing  a  man  on  the  Sabbath,  He 
says  :  "  My  Father  worketh  hitherto,  and  I  work  "  (John 
V.  17).  It  is  as  if  He  said:  "  My  Father's  Sabbath  has 
been  in  process  all  these  years  since  He  rested  from  His 
creation  work,  and  though  He  no  longer  works  as  Crea- 
tor, He  does  work  as  Sustainer  and  Redeemer:  and  so 
may  I ;  My  Father  worketh  hitherto  and  I  work."  And 
the  very  same  idea  is  fully  wrought  out  in  the  intri- 
cate, but  interesting  passage  in  the  fourth  chapter  of 
Hebrews. 

We  are  living,  then,  in  the  seventh  day.  In  what  part 
of  it  ?  Remember  the  order.  It  is  "  the  evening  and 
the  morning."  The  Hebrew  order — through  darkness  to 
light — is  the  divine  order,  and  how  much  better  and 
more  suggestive  of  happy,  hopeful  thought,  than  our 
modern  order,  which  ends  in  the  darkness  of  midnight. 
Is  it  the  evening  still  ?  Or  did  the  morning  break  when 
the  Sun  of  Righteousness  appeared  upon  the  horizon 
eighteen  Centuries  ago  ?  If  so,  we  are  only  in  the  early 
dawn  as  yet.  There  is  a  great  deal  of  darkness  about 
us.  But  the  Day  of  the  Lord  is  coming,  a  day  which  shall 
know  no  ending,  for  "  there  shall  be  no  night  there." 
The  path  of  the  exalted  Saviour  through  the  ages,  how- 
ever obscure  it  now  may  be  to  sight,  will  be  shown  at 
last  to  have  been  like  that  of  the  true  disciple  in  his  day 
and  generation,  "  as  the  shining  light,  that  shin-eth  more 
and  more  unto  the  Perfect  Day."  So  much  for  the 
magnificent  scope  of  the  Bible  "  Genesis." 

III.  We  come  now  to  the  substance  of  the  revela- 
tion. Here  we  have  three  great  subjects  :  God,  Nature^ 
and  Man. 


62  The  Ages  Before  Moses. 

I.  First,  what  do  we  learn  of  God?  His  existence 
is  simply  postulated:  "  In  the  beginning  God" — How 
much  grander,  stronger,  and  better  than  any  argumen- 
tation would  have  been.  The  existence  of  God  really 
needs  no  argument.  It  comes  to  us  in  the  shape  of  an 
intuition.  It  is  inborn  in  us,  and  those  who  are 
atheists,  are  atheists  in  spite  of  themselves,  I  was  going 
to  say.  They  have  struggled  away  from  their  natural 
convictions.  Atheism  is  not  natural.  And  downright 
atheism  is  a  very  rare  thing  indeed.  We  have  also  the 
unity  of  God  as  against  the  polytheism  of  the  heathen 
world ;  and  the  spirituality  and  personality  of  God 
as  against  all  pantheistic  notions  of  Deity.  Then, 
finally.  His  supremacy  as  "  God  over  all."  If  we  could 
realize  the  extent  of  the  evil  arising  out  of  the  super- 
stitions of  the  ancient  world,  we  should  see  how  im- 
portant it  was  to  set  forth  the  conception  of  God's 
supremacy  over  all  in  the  beginning.  Take  the  super- 
stitious notions  about  the  weather  as  an  illustration. 
What  a  comfort  to  all  to  whom  this  Revelation  came, 
to  be  assured,  long  before  there  was  or  could  be  any 
science  of  meteorology,  that  all  these  changes,  that 
seemed  so  capricious,  were  under  the  control  of  One 
intelligent  and  beneficent  Power.  Or,  again,  think  ot 
the  tendency  to  worship  the  heavenly  bodies.  What  a 
complete  antidote  to  this  tendency  was  the  announce- 
ment of  the  fact  that  all  these  came  into  existence  by 
the  fiat  of  the  Almighty,  and  were  consequently  under 
His  absolute  control.  The  supremacy  of  God  is  a  very 
important  part  of  the  apocalypse  of  Genesis. 

Have  we  anything  about  the  Trinity?  Attention  is 
often  called  to  the  plural  form  of  the  name  of  God,  used 


The  Genesis.  63 

with  a  singular  verb,  the  idea  being  that  the  plural  form 
gives  the  conception  of  trinity  and  the  singular  verb  that 
of  unity.  I  do  not  think  we  should  lay  much  stress 
upon  this,  however,  because  the  plural  in  the  Hebrew 
language  is  often  used  as  signifying  the  excellence,  the 
greatness,  the  majesty  of  the  subject  in  reference  to 
which  it  is  used.  So  the  plural  may  be  used  here  to 
signify  the  greatness  of  God.  But  the  apostle  John 
has  called  our  attention  to  the  presence  in  this  nar- 
rative of  Him  whom  we  call  the  Second  Person  of 
the  Trinity.  "  In  the  beginning  was  the  Word  "  (John 
i.  i).  God  said :  "  Let  there  be  Light."  And  we  can 
see  for  ourselves  "  the  Spirit  of  God  moving  upon  the 
face  of  the  waters."  We  have  then  God,  the  Word, 
and  the  Spirit,  all  brought  before  us  in  the  v/ork  of 
creation. 

As  we  review  the  truth  about  God  contained  in  this 
apocalypse,  we  should  feel  constrained  to  bow  the  knee 
in  lowly  adoration.  What  a  well-spring  of  worship  is 
there  in  these  opening  sentences  of  the  Bible,  and  how 
the  solemnizing  and  elevating  effect  of  them  appears  in 
all  the  subsequent  literature  of  the  Hebrews.  Hence 
comes  that  lofty  appreciation  of  nature  which  is  found 
nowhere  else  in  the  ancient  world,  and  is  so  conspicuous 
and  so  inspiring  throughout  the  pages  of  the  Bible. 
Read  the  one  hundred  and  fourth  Psalm  for  example, 
the  fortieth  chapter  of  Isaiah,  and  the  closing  chapters 
of  the  book  of  Job,  and  you  will  hear  the  majestic 
echoes  of  that  voice  of  majesty  that  speaks  so  grandly 
in  the  Genesis.  "  Hallelujah  !  "  "  Hallelujah  !  "  is  the 
never-dying  refrain  of  the  Creation  Epic  :  *'  Praise  ye  the 
Lord," 


64  The  Ages  Before  Moses. 

2.  Next,  what  do  we  learn  about  Nature  ?  Here,  unhap- 
pily, the  attention  of  Bible  students  has  been  almost  ex- 
clusively directed  to  certain  difficulties.  These  difficul- 
ties all  arise,  as  it  seems  to  me,  from  three  sources,  and 
the  Bible  is  not  to  blame  for  any  of  them.  First  source : 
treating  the  passage  as  if  it  were  histoiy,  whereas  it  is 
apocalypse.  Second  source :  taking  it  as  intended  to 
teach  science,  especially  astronomical  and  geological 
science.  Third  source  of  difficulty :  the  mistakes  of 
translators.  For  example,  the  unfortunate  word  firma- 
ment continually  comes  to  the  front  as  one  of  the  "  mis- 
takes of  Moses."  Strange  that  a  Latin  word  should  be 
a  mistake  of  Moses  !  Did  Moses  know  Latin  ?  Did  he 
ever  write  the  letters  f,  i,  r,  m,  etc.  ?  Not  only  is  the 
word  "  firmament  "  not  in  the  Hebrew  Bible,  but  it  does 
not  represent  the  Hebrew  word  at  all.  The  word  firma- 
ment means  something  strong,  solid.  The  Hebrew 
word,  for  which  it  is  an  unfortunate  translation,  signi- 
fies something  that  is  very  thin,  extended,  spread  out ; 
just  the  best  word  that  could  be  chosen  to  signify  the 
atmosphere,* 

Then  there  is  the  word  "whales,"  that  Professor  Hux- 
ley made  so  merry  over  a  year  ago.  But  the  Hebrew 
does  not  say  whales.  The  Hebrew  word  refers  to  great 
sea  monsters,  and  is  just  the  very  best  word  the  Hebrew 
language  affords  to  describe  such  animals  as  the  plesio- 
saurus  and  ichthyosaurus  and  other  creatures  that 
abounded  in  the  time  probably  referred  to  there.  Let 
us  only  guard  against  these  three  sources  of  error,  and 

*  The  mistake  is  really  a  mistake  of  science.  It  was  the  false  as- 
tronomy of  Alexandria  that  led  the  Septuagint  translators  to  trans- 
late taqia,  expanse,  into  arepEufM,  firmament. 


The  Genesis.  65 

we  shall  not  find  many  difficulties.  If  we  would  only 
avoid  the  mistakes  of  Moses'  critics,  we  would  not  show 
our  ignorance  by  talking  about  the  mistakes  of  Moses. 

We  have  said  that  almost  everybody  knows  about  the 
difficulties,  but  how  few  are  there  comparatively  that 
know  about  the  wonderful  harmonies?  So  much  is  said 
and  written  about  the  difficulties,  that  many  have  the 
idea  that  the  narrative  is  full  of  difficulties — nothing  but 
difficulties  in  it — nothing  that  agrees  with  science  as  we 
know  it  now ;  whereas,  when  we  look  at  it,  we  find  the 
correspondencies  most  wonderful  all  the  way  through. 
Let  us  look  at  a  few  of  them.  And  first,  the  absence  of 
dates.  The  fact  is  very  noteworthy  that  there  is  such 
abundance  of  space  left  for  the  long  periods,  not  till 
quite  recently  demanded  by  science.  And  this  does  not 
depend  on  any  theory  of  day-periods  ;  for  those  who 
still  hold  to  the  literal  days,  find  all  the  room  re- 
quired before  the  first  day  is  mentioned.  Not  six 
thousand  years  ago,  but  "  in  the  beginning."  How 
grand  and  how  true  in  its  vagueness. 

Another  negative  characteristic  worth  noticing  here 
is  the  absence  of  details  where  none  are  needed.  For 
example,  there  is  almost  nothing  said  in  detail  about 
the  heavens.  What  is  said  about  the  heavens  in  addi- 
tion to  the  bare  fact  of  creation,  is  only  in  reference  to 
the  earth,*  as,  for  example,  when  the  sun  and  moon  are 
treated  of,  not  as  separate  worlds,  but  only  in  their  re 


*  This  is  strikingly  indicated  in  the  Hebrew  text,  by  the  accent 
punctuation  :  "  In  the  beginning- — created  God — the  heavens  and 
the  earth.  And  the  earth — it  was  without  form  and  void  ;  "  which 
is,  read  in  full :  "  And  the  earth  "  (for  it  is  only  the  earth  that  this  nar- 
rative has  to  do  with), — etc.    Bearing  this  in  mind,  it  is  evident  that 


66  The  Ages  Before  Moses. 

lation  to  this  earth  as  giving  h'ght  to  it  and  affording 
measurements  of  time.  There  is  no  attempt  to  drag  in 
the  spectroscope ! 

A  certain  infidel  lately  seemed  to  think  he  had  made 
a  point  against  the  Bible  by  remarking  that  the  author 
of  it  had  compressed  the  astronomy  of  the  universe  into 
five  words.  Just  think  of  the  ignorance  this  betrays. 
It  proceeds  on  the  assumption  that  the  author  of  this 
apocalypse  intended  to  teach  the  world  the  astronomy 
of  the  universe ;  and  then,  of  course,  it  would  have 
been  a  very  foolish  thing  for  him  to  discuss  the  whole 
subject  in  five  words.  Whereas,  in  this  very  reticence  we 
have  a  note  of  truth.  If  this  work  had  been  the  work 
of  some  mere  cosmogonist,  some  theorist  as  to  the 
origin  of  the  universe,  he  would  have  been  sure  to  have 
given  us  a  great  deal  of  information  about  the  stars. 
But  a  prophet  of  the  Lord  has  nothing  to  do  with  as- 
tronomy as  such.  All  that  he  has  to  do  with  the  stars 
is  to  make  it  clear  that  the  most  distant  orbs  of  light 
are  included  in  the  domain  of  the  Great  Supreme,  and 
this  he  can  do  as  well  in  five  words  as  in  five  thousand  ; 
and  so,  wisely  avoiding  all  detail,  he  simply  says,  "  He 
made  the  stars  also."  There  was  danger  that  men  might 
suppose  some  power  resident  in  these  distant  stars  dis- 
stinct  from  the  power  that  ruled  the  earth.  He  would 
have  them,  to  understand  that  the  same  God  that  rules 
over  this  little  earth,  rules  to  the  uttermost  bounds  of 
the  great  universe.     And  this  great  truth  ha  lays  on  im- 


when  heaven  is  spoken  of  again  as  in  the  eighth  verse,  it  is  not  the 
universe  at  large,  but  the  visible  heaven,  as  the  definition  indeed 
most  accurately  points  out :  "  God  called  the  firmament  (expanse) 
Heaven." 


The  Genesis.  67 

movable  foundations  by  the  sublimely  simple  words, 
"  He  made  the  stars  also." 

But  passing  from  that  which  is  merely  negative,  see 
how  many  positive  harmonies  there  are.  First,  there 
is  the  fact  of  a  beginning.  The  old  infidel  objection 
used  to  be  that  "all  things  have  continued  as  they 
were  from  the  beginning  of  the  creation."  Nobody 
pretends  to  take  that  position  now  that  science  points 
so  clearly  to  beginnings  of  everything.  You  can  trace 
back  man  to  his  beginning  in  the  geological  cycles. 
You  can  trace  back  mammals  to  their  beginning ;  birds, 
fishes,  insects  to  their  beginnings ;  vegetation  to  its  be- 
ginning ;  rocks  to  their  beginning.  The  general  fact  of 
a  genesis  is  immovably  established  by  science. 

Secondly,  "  The  heavens  and  the  earth."  Note  the 
order.  Though  almost  nothing  is  said  about  the 
heavens,  yet  what  is  said  is  not  at  all  in  conflict  with 
what  we  now  know  about  them.  We  know  now  that 
the  earth  is  not  the  centre  of  the  universe.  Look  for- 
ward to  Genesis  iv.  2,  and  you  will  find  the  transition 
to  the  reverse  order — quite  appropriate  there,  as  we 
shall  see  in  the  next  lecture  ;  but  here,  where  the  gene- 
sis of  all  things,  the  origin  of  the  universe,  is  the  subject, 
it  is  not  the  earth  and  the  heavens,  but  "  in  the  begin- 
ning God  created  the  heavens  and  the  earth." 

Thirdly,  there  is  the  original  chaos.  "  The  earth  was 
without  form  and  void."  Turn  to  the  early  pages  of 
any  good  modern  scientific  book,  that  attempts  to  set 
forth  the  genesis  of  the  earth  from  a  scientific  stand- 
point, and  you  will  find  just  this  condition  described. 
Observe,  too,  in  passing,  how  carefully  the  statement  is 
limited  to  the  earth.    The  universe  was  not  chaotic  then. 


68  The  Ages  Before  Moses. 

Fourthly,  the  work  of  creation  is  not  a  simultaneous, 
but  an  extended  one.  If  the  author  had  been  guessing 
or  theorizing,  he  would  have  been  much  more  likely  to 
hit  on  the  idea  of  simultaneous,  than  successive  creation. 
But  the  idea  of  successive  creation  is  now  proved  by 
science  to  be  true. 

Fifthly,  there  is  a  progressive  development,  and  yet 
not  a  continuous  progression  without  any  drawbacks. 
There  are  evenings  and  mornings :  just  what  science 
tells  us  of  the  ages  of  the  past.  Here  it  is  worth  while 
perhaps  to  notice  the  careful  use  of  the  word  "  created." 
An  objection  has  been  made  to  the  want  of  continuity 
in  the  so-called  orthodox  doctrine  of  creation,  the  ortho- 
dox doctrine  being  supposed  to  be  that  of  fresh  crea- 
tion at  every  point.  But  the  Bible  is  not  responsible  for 
many  "  fresh  creations."  The  word  "  created  "  is  only 
used  three  times  in  the  record.  First,  as  applied  to  the 
original  creation  of  the  universe,  possibly  in  the  most 
embryonic  state.  "  In  the  beginning  God  created  the 
heavens  and  the  earth."  Next,  in  connection  with  the 
introduction  of  life  (v.  2),  and  last,  in  reference  to  the 
creation  of  man  (v.  27).  In  no  other  place  is  anything 
said  about  direct  creation.  It  is  rather  making,  appoint- 
ing, ordering,  saying  "  Let  there  be,"  "  Let  the  waters 
bring  forth,"  etc.  Now,  is  it  not  a  significant  fact  that 
these  three  points  where,  and  where  alone,  the  idea  of 
absolute  creation  is  introduced,  are  just  the  three  points 
at  which  the  great  apostles  of  continuity  find  it  impos- 
sible to  make  their  connections?  You  will  not  find  any 
one  that  is  able  to  show  any  other  origin  for  the  spirit  of 
man  than  the  Creator  Himself.  You  can  not  find  any  one 
that  is  able  to  show  any  other  origin  of  animal  life  than 


The  Genesis.  69 

the  Creator  Himself.  There  have  been  very  strenuous 
efforts  made  a  great  many  times  to  show  that  the  hving 
may  originate  from  the  not-living  ;  but  all  these  efforts 
have  failed.  And  the  origin  of  matter  is  just  as  mysteri- 
ous as  the  origin  of  life.  No  other  origin  can  be  even 
conceived  of  the  primal  matter  of  the  universe  than  the 
fiat  of  the  Great  Creator.  Thus  we  find  the  word  "  crea- 
tion "  used  just  at  the  times  when  modern  science  tells 
us  it  is  most  appropriate. 

Sixthly,  the  progression  is  from  the  lower  to  the 
higher.  An  inventor  would  have  been  much  more 
likely  to  guess  that  man  was  created  first,  and  afterward 
the  other  creatures  subordinate  to  him.  But  the  record 
begins  at  the  bottom  of  the  scale  and  goes  up,  step  by 
step,  to  the  top  :  again,  just  what  geology  tells  us.  All 
these  are  great  general  correspondencies  ;  but  we  might, 

Seventhly,  go  into  details  and  find  harmonies  even 
there,  all  the  way  through.  Take  the  fact  of  light  ap- 
pearing on  the  first  day.  The  Hebrew  word  for  "  light  " 
is  wide  enough  to  cover  the  associated  phenomena  of 
heat  and  electricity,  and  are  not  these  the  primal  forces 
of  the  universe  ?  Again,  it  used  to  be  a  standard  diffi- 
culty with  sceptics  that  light  was  said  to  exist  before  the 
sun  was  visible  from  the  earth.  Science  here  has  come 
to  the  rescue,  and  who  doubts  it  now?  It  is  very  inter- 
esting to  see  a  distinguished  geologist  like  Dana  using 
this  very  fact  that  light  is  said  to  have  existed  before 
the  sun  shone  upon  the  earth  as  a  proof  of  the  divine 
origin  of  this  document,  on  the  ground  that  no  one 
would  have  guessed  what  must  have  seemed  so  unlikely 
then.  So  much  for  the  progress  toward  the  Bible  which 
science  has  made  since  the  day  when  a  sceptical  writer 


70  The  Ages  Before  Moses. 

said  of  the  Mosaic  narrative,  "  It  would  still  be  correct 
enough  in  great  principles  were  it  not  for  one  individual 
oversight  and  one  unlucky  blunder!" — the  oversight 
being  the  solid  firmament  (whose  oversight  ?),  and  the 
blunder,  light  g,part  from  the  sun  (whose  blunder  ?), 

I  have  spoKen  already  about  the  words  "  created  " 
and  "  made,"  in  relation  to  the  discriminating  use  of 
them.  This  word  raqia,  too,  how  admirable  it  is  to  ex- 
press the  tenuity  of  our  atmosphere,  especially  as  con- 
trasted with  the  clumsy  words  used  by  the  enlightened 
Greeks  (stereoma),  the  noble  Romans  (firmamentum), 
and  even  by  learned  Englishmen  of  the  nineteenth  cen- 
tury (firmament) !  And  not  to  dwell  on  mere  words  as 
we  well  might,  look  at  the  general  order  of  creation  : 
vegetation  before  animal  life,  birds  and  fishes  before 
mammals,  and  all  the  lower  animals  before  man.  Is  not 
that  just  the  order  you  find  in  geology  ?  More  partic- 
ularly, while  man  is  last  he  is  not  created  on  a  separate 
day.  He  comes  in  on  the  sixth  day  along  with  the 
higher  animals,  yet  not  in  the  beginning,  but  toward  the 
close  of  the  period.     Again,  just  what  geology  tells  us. 

These  are  only  some  of  the  many  wonderful  harmo- 
nies between  this  old  revelation  and  modern  science.  I 
would  like  to  see  the  doctrine  of  chances  applied  to  this 
problem,  to  determine  what  probability  there  would  be 
of  a  mere  guesser  or  inventor  hitting  upon  so  many 
things  that  correspond  with  what  modern  science  re- 
veals. I  don't  believe  there  would  be  one  chance  in  a 
million !  Is  it  not  far  harder  for  a  sensible  man  to  be- 
lieve that  this  wonderful  apocalypse  is  the  fruit  of  igno- 
rance and  guesswork,  than  that  it  is  the  product  of  in- 
spiration ?     It  is  simply  absurd  to  imagine  that  an  igno- 


The  Genesis.  71 

rant  man  could  have  guessed  so  happily.  Nay,  more. 
Let  any  of  the  scientific  men  of  to-day  set  themselves 
down  to  write  out  a  history  of  creation  in  a  space  no 
larger  than  that  occupied  by  the  first  chapter  of  Genesis 
and  I  do  not  believe  they  could  improve  on  it  at  all. 
And  if  they  did  succeed  in  producing  anything  that 
would  pass  for  the  present,  in  all  probability  in  ten 
years  it  would  be  out  of  date.  Our  apocalypse  of  crea- 
tion is  not  only  better  than  could  be  expected  of  an  un- 
inspired man  in  the  days  of  the  world's  ignorance,  but  it 
is  better  than  Tyndall,  or  Huxley,  or  Haeckel  could  do 
yet.  If  they  think  not,  let  them  take  a  single  sheet  of 
paper  and  try ! 

3.  Finally,  what  do  we  learn  about  Man  ?  Here  we. 
have  man  in  his  heavenly  relations.  When  we  come  to 
the  narrative  of  the  Fall  we  shall  meet  him  in  his  earthly 
relations.  But  here  he  is  introduced  in  his  relations  to 
God.  "  God  created  man  in  His  own  image.  In  the 
image  of  God  created  He  him." 

Here,  in  the  first  place,  we  see  man's  true  place 
in  nature.  He  is  not  altogether  separated  from  the 
animals  below  him.  As  we  have  already  seen,  he 
was  created  on  the  same  day  with  the  highest  group 
of  animals.  But  while  his  lower  earthly  relations  are 
not  ignored,  it  is  by  his  higher  heavenly  relations, 
his  relations  to  God,  that  his  place  in  nature  is  as- 
signed him.  "  God  created  man  in  His  own  image ; 
in  the  image  of  God  created  He  him."  It  is  important 
for  us  to  take  firm  hold  of  this  truth  in  these  days. 
When  man's  place  in  nature  is  discussed  nowadays,  an- 
atomy seems  to  be  the  first  and  last  resort.  It  has  even 
been  suggested  by  a  very  eminent  anthropologist  that 


72  The  Ages  Before  Moses. 

the  investigation  would  be  more  satisfactorily  made 
upon  subjects  "  packed  into  large  vessels  filled  with 
spirits  of  wine  I  "*  The  corpus,  the  corpse,  is  the  final 
appeal.  No  account  is  taken  of  man's  spiritual  powers  ; 
no  notice  taken  at  all  of  his  higher  nature,  by  which  he 
is  related  to  God.  Tell  me  which  is  the  more  important 
part  of  a  man,  his  bodily  organism,  by  which  he  is  related 
to  the  beasts  below  him,  or  his  spiritual  nature,  by  which 
he  is  related  to  God  above  him  ?  Is  not  the  Bible,  when 
it  gives  man  his  place  in  nature  as  created  in  the  image 
of  his  Maker,  far  more  rational  than  these  materialists, 
who  only  give  us  his  place  in  relation  to  the  lower 
animals  ? 

Let  us  look  for  a  moment  at  this  truth,  of  man  made 
'in  the  image  of  God,  as  a  foundation  truth  in  theologi- 
cal as  well  as  anthropological  science.  In  the  first 
place,  it  is  the  only  basis  of  Revelation.  If  it  had  not 
been  true  that  man  was  made  in  the  image  of  God,  a 
revelation  from  God  would  have  been  an  utter  impossi- 
bility. Just  think  of  it  for  a  moment.  We  are  told  in 
the  Bible  that  "  God  is  Love."  Would  that  convey 
any  idea  to  our  minds  if  there  were  no  such  thing  as  love 
in  our  hearts?  Or  when  we  are  told  that  God  is  just, 
could  we  have  any  conception  of  the  meaning  if  we  did 
not  know  from  our  own  natures  what  justice  is?  Or 
take  the  great  and  blessed  truth  of  the  Fatherhood  of 
God  ;  what  possible  notion  of  it  could  we  have,  if  father- 
hood were  unknown  among  men  ?  So  you  will  find, 
when  you  think  of  it,  that  it  would  have  been  impossi- 
ble to  have  any  idea  of  God  at  all,  unless  we  had  been 

*  Haeckel. 


The  Genesis.  73 

made  in  His  image.  The  truth  that  man  was  made 
in  the  image  of  God  is  the  only  rational  basis  oi 
revelation 

Further,  we  have  here  a  rational  basis  for  the  Incarna- 
tion. What  more  natural,  when  God  would  reveal 
Himself  in  some  way  that  would  appeal  to  our  senses, 
when  He  would  come  near  to  us  and  let  us  know  Him 
as  a  Friend — what  more  natural  than  to  take  the  form 
of  a  man,  seeing  man  was  made  in  the  image  of  God  ? 
The  doctrine  of  the  New  Testament  is  that  the  man 
Christ  Jesus  was  "  the  Image  of  the  Invisible  God." 
The  doctrine  of  the  Old  Testament  is  that  man  was 
made  in  the  image  of  the  Invisible  God.  You  see  the 
harmony  between  the  two :  man  in  the  image  of  God, 
and  Jesus  Christ  "  the  Image  of  God."  Thus  we  find 
here  a  rational  basis  for  the  Incarnation. 

We  find,  still  further,  a  rational  basis  for  the  doctrine 
of  Regeneration  by  the  Holy  Spirit.  We  are  told  there 
in  Genesis,  that  "  God  breathed  into  man's  nostrils  the 
breath  of  life,  and  he  became  a  living  soul,"  and  in 
another  passage  that  "  the  inspiration  of  the  Almighty 
gave  him  understanding."  Is  it  not,  then,  reasonable  to 
suppose  that  the  inspiration  of  the  Almighty  will  be 
necessary  to  restore  to  him  his  understanding,  to  restore 
to  him  his  true  life,  when  he  has  lost  it  through  sin  ? 
Do  we  not  find  again  a  beautiful  correspondence  be- 
tween the  Old  Testament  doctrine  of  man's  generation 
and  the  New  Testament  doctrine  of  man's  regeneration, 
as  both  requiring  the  inspiration  of  the  Almighty,  the  in- 
breathing of  the  Spirit  of  God?  So  that  in  this  old 
doctrine  concerning  man  and  his  place  in  nature,  as 
made  in  the  image  of  God,  we  find  the  only  rational 
4 


74  The  Ages  Before  Moses. 

basis  for  a  revelation  of  God,  for  a  revelation  of  God  in 
Christ,  for  a  revelation  of  God  in  Christ  by  the  Holy 
Spirit :  a  trinity  of  truth  in  unity. 

And  still  further  in  this  old  doctrine  of  man  made 
in  the  image  of  God,  we  have  the  foundation  laid  for 
those  glorious  hopes  that  are  set  before  us  in  the  New 
Testament.  When  we  look  at  man's  lower  nature  and 
his  relation  to  the  animals,  it  seems  hard  for  us  to  be- 
lieve the  glorious  things  spoken  in  the  Bible  about 
the  prospect  that  is  before  us  of  dwelling  in  God's 
holy  heavens  and  reigning  with  Christ  upon  His  throne. 
What  the  Bible  has  to  say  about  our  future  destiny  as 
sons  of  God,  seems  too  good  to  be  true.  And  indeed 
so  long  as  we  dwell  upon  our  earthly  relations  and  have 
in  view  only  our  lower  nature  and  our  material  bodies 
we  can  not  rise  to  these  conceptions.  But  when  we 
think  of  ourselves  as  being  made  in  the  image  of  God, 
it  does  not  seem  any  longer  unreasonable  or  extravagant 
that  we  should  share  the  glory  of  God.  "  It  doth  not 
yet  appear  what  we  shall  be,  but  we  know  that  when 
He  shall  appear,  we  shall  be  like  Him,  for  we  shall  see 
Him  as  He  is."  Let  us  only  rise  to  our  true  dignity  as 
sons  of  God,  and  then  we  shall  be  prepared  to  realize 
our  lofty  destiny  as  heirs  of  the  glory  of  God  ! 

We  have  finished  what  we  had  to  say  on  the  sub- 
stance of  this  revelation.  We  have  had  important  truth 
concerning  God,  concerning  Nature,  and  concerning 
Man.  Can  we  learn  any  lessons  of  Grace  before  we 
close  ?  It  is  true  that  sin  is  not  yet  in  the  world.  So 
grace  is  not  needed,  and  accordingly  has  no  place  di- 
rectly in  this  apocalypse.  But  can  not  we  learn  some 
lessons  of  grace  indirectly?     May  it  not  be  that  God's 


The  Genesis.  75 

work  in  nature  is  a  picture  of  His  work  in  grace?  Look 
and  see.  The  first  thing  in  the  transformation  of  chaos 
to  cosmos  is  Light.  God  said,  "  let  light  be,  and  light 
was."  That  was  the  first  thing  needed  to  prepare  the 
way  for  the  coming  order.  And  it  is  the  first  thing 
needed  to  illumine  the  chaos  of  the  sinner's  heart.  God 
must  say,  "  let  light  be,"  before  the  sinner  can  be  brought 
"  from  darkness  unto  light  and  from  the  power  of  Satan 
unto  God."  The  next  thing,  after  the  production  of 
light  and  the  primal  forces  of  the  universe,  is  Order,  ad- 
vancing steadily  from  stage  to  stage.  So  God  deals 
with  the  soul  that  comes  to  Him.  He  first  gives  light, 
gives  it  in  a  moment  as  by  a  word,  and  after  the  sudden 
change,  follows  a  gradual  transformation.  Just  as  the 
Spirit  of  the  Lord  moved  on  the  old  chaos,  and  gradually 
it  was  reduced  to  order,  so  the  Spirit  of  the  Lord  moves 
on  the  dark  and  troubled  waters  of  the  heart  and  re- 
stores it  stage  by  stage  to  order;  and  at  each  stage  He 
says,  "  It  is  good,  it  is  good."  The  Lord  rejoices  in  His 
work. 

We  get  still  another  view  of  God's  working  when 
we  reach  the  animate  creation.  The  earth  had  not 
only  been  "  without  form,"  but  "  void,"  and  now  that 
Light  has  come,  and  Order  has  followed,  it  only  remains 
that  the  void  be  filled  with  life.  Light,  Order,  Life : 
these  are  the  three  remedies  for  chaos,  with  i  s  darkness, 
confusion,  and  death.  And  we,  too,  want  something  to 
fill  the  void,  and  so  God  in  Christ  comes  to  us,  and  by 
His  Spirit  gives  us  life :  a  life  which,  following  the  order 
of  the  creation  record,  is  gradually  becoming  higher  and 
higher,  nobler  and  nobler,  until  it  reaches  up  to  God 
Himself.     Then,  when  all  is  finished,  God  says,  "  Be- 


76  The  Ages  Before  Moses. 

hold,  it  is  very  good."  So  shall  it  be  at  the  last,  when 
God  has  finished  His  work;  when  everything  within  has 
been  reduced  to  order,  when  life  has  reached  its  culmi- 
nation, when  we  have  become  at  last  like  Him,  who  is 
"  the  Life."  Then  the  Lord  will  look  upon  His  finished 
work  in  grace,  and  say :  "  Beho-ld,  it  is  very  good."  What 
follows  ?  "  The  rest  that  remaineth  for  the  people  of 
God."  Not  the  rest  of  inactivity.  God  has  not  been 
inactive  during  this  seventh  day.  It  was  only  rest 
from  the  work  of  reducing  things  to  order.  He  no 
longer  needed  to  reduce  things  to  order.  It  was  only 
the  administration  of  that  which  was  already  brought  to 
order  that  was  henceforth  necessary.  So  after  God  has 
come  into  our  souls,  and  everything  has  been  reduced 
to  order,  and  we  have  been  brought  to  that  perfect  day, 
we  shall  enjoy  the  rest  of  heaven,  the  rest  of  unwearied, 
active  service,  and  onward,  unobstructed  progress  that 
remaineth  for  the  people  of  God.  "  There  shall  be  no 
night  there,"  no  confusion  there,  no  death  there.  Light, 
Order,  Life,  all  very  good,  for  evermore ! 


CHAPTER   IV. 

IN     EDEN     AND     OUT. 

Gen.  ii.  4 — iii.  24. 

THE  word  "generations,"  used  in  the  first  verse  of 
the  passage  before  us,  requires  some  attention. 
The  formula  to  which  it  belongs  is  a  familiar  heading 
throughout  this  book,  and  is,  indeed,  considered  by- 
some  to  mark  the  beginning  of  the  separate  documents 
of  which  Moses  is  supposed  to  have  made  use  in  pre- 
paring the  Pentateuch  under  divine  guidance.*  It  is 
evident,  from  its  use  here  and  in  some  other  places,  that 
it  carries  a  wider  sense  than  that  of  lineal  descent.  The 
word  history  comes  near  to  this  wider  sense ;  but  it  is 
history,  viewed  not  as  mere  annals  or  chronicles,  but  as 
development,  outcome.  "  The  generations  of  the 
heavens  and  the  earth,"  then,  we  take  to  be  the  his- 
torical outcome. 

And  here  it  is  worthy  of  remark  that  the  staple  of  the 
Bible  revelation  is  fact,  not  theory  or  doctrine.  Doc- 
trines and  theories  may  be  easily  invented,  but  facts 
can  not  be  made  to  order.  There  is  no  important 
doctrine  of  Scripture  that  is  not  wedded  to  some  fact  in 
history  which  gives  it  a  basis.     And  wherever  the  Bible 


*  See  Gen.  ii.  4;  v.  i  ;  vi.   9;  x.   i  ;  xi.   10;  xi.  27;  xxv,  12,  19; 
xxxvi.  I  ;  xxxvii.  12. 

(77) 


78  The  Ages  Before  Moses. 

and  history  meet,  its  facts  are  confirmed,  and  thus  a 
soHd  foundation  is  given  for  its  doctrines.  This  can  be 
affirmed  of  no  other  book  claiming  to  be  a  revelation 
from  God. 

The  heading  of  this  passage  might  not  be  inappro- 
priate as  the  title  of  all  the  rest  of  the  Bible.  We  have 
had  the  origin  in  the  first  chapter,  and  all  the  rest  of  the 
Bible  gives  the  development — the  development  of  the 
heavens  and  the  earth,  until  at  last,  after  all  the  changes 
of  time  are  over,  we  shall  witness  the  inauguration  of 
"  the  new  heavens  and  the  new  earth,  wherein  dwell- 
eth  righteousness."  In  the  meantime  we  shall  limit 
our  view  to  the  little  book  of  Generations,  with  its  sad 
record  of  Fall  and  Failure,  gilded  however  with  a  gleam 
of  hope  at  the  close. 

In  considering  \\\q  form  of  the  creation  narrative,  we 
found  it  to  be  not  historical,  but  apocalyptical.  In  the 
book  before  us  we  see  the  transition  from  the  apocalyp- 
tical to  the  historical  form.  The  book  of  Genesis,  as  a 
whole,  is  a  historical  book.  We  are  passing  now  into 
the  historical  part  of  it.  But  while  we  remember  that 
the  portion  before  us  is  historical,  let  us  not  forget  that 
it  is  very  peculiar  history.  It  is  a  very,  very  old  history. 
Moreover,  we  can  not  tell  what  kind  of  writing  prevailed 
at  the  date  of  the  original  record,  long  before  Moses  set 
it  in  "  the  Book  of  the  Law."  Perhaps  it  was  pictorial 
writing;  and  in  any  case  the  form  of  language  used 
would  be  exceedingly  simple.  So  we  may  expect  this 
history  to  come  to  us  not  as  history  does  now,  but  in 
some  peculiar  style,  such  as  we  find  here.  One  peculi- 
arity (we  have  not  time  to  refer  to  others)  is  the  large 
symbolical    element  in  it.     For  instance,   the  Tree  of 


In  Eden   \nd  Out.  79 

Life.  When  we  turn  to  the  book  of  Revelation  and  find 
the  Tree  of  Life  used  symbolically  there,  is  there  any 
reason  to  doubt  it  is  symbolical  here  ? 

It  is,  however,  of  great  importance  to  remember  that 
the  symbolism  attaches  to  the  form,  and  not  to  the  sub- 
stance of  the  history.  To  call  this  whole  story  of  the 
Fall  a  mere  allegory,  is  to  take  away  from  it  all  historical 
reality.  Let  us  distinguish  carefully  between  the  real- 
ity of  the  history,  which  is  a  very  important  thing,  and 
the  literality  of  it,  which  is  of  minor  importance.  It  is 
very  unfortunate  that  so  much  time  is  often  spent  upon 
the  mere  letter,  regardless  of  the  warning  of  the  great 
apostle  :  ''  The  letter  killeth,  but  the  Spirit  giveth  life." 
This  accounts  for  nine-tenths  of  the  difficulties  people 
have  about  it.  Suppose  a  person,  seeing  a  cocoanut  for 
the  first  time,  and  being  told  it  was  good  for  food,  should 
spend  all  his  time  gnawing  away  at  the  shell,  and  never 
get  at  the  kernel.  No  wonder  if  his  verdict  should  be,  it 
is  not  fit  to  eat.  So  you  will  find  that  most  of  the  people 
who  have  insuperable  difficulties  with  the  Bible  are 
those  who  are  busying  themselves  all  the  time  about  the 
shell  and  never  get  hold  of  the  kernel.  If  they  could 
only  seize  the  kernel  they  would  so  readily  see  the 
beauty  and  enjoy  the  taste,  and  find  the  use  of  it ;  and 
then,  perhaps,  they  would  begin  to  see  some  beauty  and 
some  usefulness  in  the  shell  too.  "  The  letter  killeth, 
but  the  Spirit  giveth  life." 

A  very  good  illustration  of  this  is  found  in  the  fif- 
teenth verse  of  the  third  chapter,  where  we  read  about 
"  the  seed  of  the  woman  bruising  the  head  of  the  ser- 
pent." The  literalists  get  nothing  more  out  of  it  than 
a  declaration  that  in  time  to  come  serpents  will  annoy 


8o  The  Ages  Before  Moses. 

the  descendants  of  Eve  by  biting  at  their  heels,  and  on 
the  other  hand,  the  descendants  of  Eve  will  destroy  ser- 
pents by  crushing  their  heads  !  The  mere  shell  of  the 
thing  manifestly.  The  reality,  as  pictured  there,  is  of  a 
great  conflict  to  go  on  throughout  all  these  ages  of  de- 
velopment ;  a  great  conflict  between  the  forces  of  good 
on  the  one  hand,  and  the  forces  of  evil  on  the  other. 
Of  this  conflict  the  issue  is  not  doubtful.  There  is  to 
be  serious  trouble  all  the  while  from  the  forces  of  evil, 
but  in  the  end  these  forces  will  be  crushed.  There  is 
One  coming — a  descendant  of  this  same  woman,  called 
here  "  the  seed  of  the  woman  " — who  will  at  last  "  bruise 
the  head  of  the  serpent,"  and  gain  the  victory,  and  bring 
in  that  glorious  era  when  sin  and  suffering  and  pain  and 
death  shall  have  all  rolled  away  into  the  past.  There  is  a 
great  deal  more  than  this  in  that  wonderful  verse — more 
than  we  would  have  time  to  tell  though  we  spent  a  whole 
hour  on  it.     We  only  refer  to  it  now  as  an  illustration. 

And  now,  what  matters  it  whether  you  take  the  "  ser- 
pent "  that  tempted  Eve  to  be  a  real  and  literal  serpent, 
or  the  mere  (phenomenal)  form  of  a  serpent  assumed  by 
the  Spirit  of  Evil  for  the  purpose  ?  or  even  whether  the 
serpent  form  is  connected  with  the  old  style  of  pictorial 
representation  ?  All  that  is  minor  and  subordinate. 
There  is  no  use  of  wasting  time  on  it.  All  we  want  to 
be  sure  of  is  the  truth,  that  there  was  a  tempter,  an  evil 
spirit,  that  in  a  seductive  form  tempted  our  first  parents 
and  they  fell.  Let  us  by  all  means  beware  of  allowing 
our  time  to  be  frittered  away  by  mere  trivial  questions  of 
the  letter,  instead  of  making  it  our  great  aim  to  see  and 
to  seize  the  great  spiritual  truths  set  forth  in  this  old 
and  simple  record. 


In  Eden  and  Out.  8i 

There  are  many  who  represent  this  book  of  the  Gen- 
erations as  a  second  edition  of  the  Genesis,  or  separate 
account  of  the  creation;  and  of  course  they  find  diffi- 
culty in  comparing  the  two.  All  their  difficulty,  as  we 
shall  see,  comes  from  their  not  understanding  the  pas- 
sage as  a  whole",  their  not  perceiving  what  it  was  in- 
tended to  teach.  It  will  help  us  to  meet  this  difficulty 
if  we  follow  the  same  order  of  ideas  as  in  the  exposition 
of  Genesis  i.,  viz.,  God,  Nature,  Man.  In  all  we  shall 
find  marked  differences.  But  these  differences,  instead 
of  presenting  any  difficulty,  will  have  their  reason  m^de 
abundantly  manifest. 

I.  First,  then,  there  is  a  different  name  for  God  in- 
troduced here.  All  through  the  Genesis  it  has  been, 
"  God  said,"  "  God  made,"  "  God  created."  Now'  it  in 
invariably,*  "Jehovah  God"  (LORD  God  in  our  version). 
And  this  is  the  only  continuous  passage  in  the  Bible 
where  the  combination  is  used.  How  is  this  explained  ? 
Very  easily.  In  the  apocalypse  of  the  Genesis,  God  makes 
Himself  known  simply  as  Creator.  Sin  has  not  yet  en- 
tered, and  so  the  idea  of  Salvation  has  no  place.  In  this 
passage  sin  is  coming  in,  and  along  with  it  the  promise  of 
salvation.  Now  the  name  Jehovah  is  always  connected 
with  the  idea  of  salvation.  It  is  the  covenant  name 
It  is  the  name  which  indicates  God's  special  relation  to 
His  people,  as  their  Saviour  and  Redeemer.  This  name 
is  introduced  now,  because  God  is  about  to  make  Him- 
self known  in  a  new  character.  He  appeared  in  Gene- 
sis simply  as  Creator.  He  appears  now  in  the  book  of 
the  Generations  as  Redeemer;  and  so  we  get  the  name 


*  With  the  very  significant  exception  of  the  words  spoken  by  Satan. 
,1* 


82  The  Ages  Before  Moses. 

Jehovah  in  place  of  the  name  God.  But  lest  any  one 
should  suppose  from  the  change  of  name  that  there 
is  any  change  in  the  person  ;  lest  any  one  suppose  that 
He  who  is  to  redeem  us  from  sin  and  death,  is  a  differ- 
ent being  from  Him  who  created  the  heavens  and  the 
earth,  the  two  names  are  now  combined — Jehovah  God. 
The  combination  is  retained  throughout  the  entire  nar- 
rative of  the  Fall  to  make  the  identification  sure.  There- 
after either  name  is  used  by  itself  without  danger  of  error. 

n.  Look  next  at  the  way  in  which  Nature  is 
spoken  of  here.  When  you  look  at  it  aright,  you 
find  there  is  no  repetition.  Nature  in  the  Genesis  is 
universal  nature.  God  created  all  things.  But  here, 
nature  comes  in,  as  it  has  to  do  immediately  with  Adam. 
Now  see  the  effect  of  this.  It  at  once  removes  diffi- 
culties, which  many  speak  of  as  of  great  magnitude. 

In  the  first  place,  it  is  not  the  whole  earth  that  is 
now  spoken  of,  but  a  very  limited  district.  Our  atten- 
tion is  narrowed  down  to  Eden,  and  the  environs  of 
Eden,  a  limited  district  in  a  particular  part  of  the  earth. 
Hence  the  difficulty  about  there  not  being  rain  in  the 
district  ("  earth ")  disappears.  Let  me  here  remind 
you  once  for  all  that  the  Hebrew  word  for  earth  and  for 
land  or  district  is  the  same.  See  Gen.  xii.  i,  where  the 
word  is  twice  used,  translated  ''  country  "  and  "  land." 

Again,  it  is  not  the  vegetable  kingdom  as  a  whole 
that  is  referred  to  in  the  fifth  verse,  but  only  the  agricul- 
tural and  horticultural  products.  The  words  "  plant," 
"field,"  and  "grew"  (v.  5)  are  new  words,  not  found  in 
the  creation  record.*     In  Gen.  i.  the  vegetable  kingdom 


*  The  correct  translation  of  the  fifth  verse  is  :  "  Now,  no  plant  of 


In  Eden  and  Out.  83 

as  a  whole  was  spoken  of.  Now,  it  is  simply  the  cereals 
and  garden  herbs,  and  things  of  that  sort ;  and  here 
instead  of  coming  into  collision  with  the  previous  nar- 
rative, we  have  something  that  corresponds  with  what 
botanists  tell  us,  that  field  and  garden  products  are 
sharply  distinguished  in  the  history  of  nature,  from  the 
old  flora  of  the  geological  epochs. 

In  the  same  way  it  is  not  the  whole  animal  kingdom 
that  is  referred  to  in  verse  nineteen,  but  only  the  domes- 
tic animals,  those  with  which  man  was  to  be  especially 
associated,  and  to  which  he  was  very  much  more  inti- 
mately related  than  to  the  wild  beasts  of  the  field.  It 
may  be  easy  to  make  this  narrative  look  ridiculous, 
by  bringing  the  wild  beasts  in  array  before  Adam,  as  if 
any  companionship  with  them  were  conceivable.  But 
when  we  bear  in  mind  that  reference  is  made  here  to  the 
domestic  animals,  there  is  nothing  at  all  inappropriate 
in  noticing,  that  while  there  is  a  certain  degree  of  com- 
panionship possible  between  man  and  some  of  those 
animals,  as  the  horse  and  dog,  yet  none  of  these  was  the 
companion  he  needed. 

In  the  first  chapter  of  Genesis,  nature  is  the  great 
theme.  We  are  carried  over  universal  nature,  and  the 
great  truth  is  there  set  forth,  that  God  has  created  all 
things.  In  the  second  chapter  of  Genesis,  man  is  the 
great  theme,  and  consequently  nature  is  treated  of 
only  as  it  circles  around  him,  and  is  related  to  him. 
This  sufficiently  accounts  for  the  difference  Taetween 
the  two. 


the  field  was  yet  in  the  land,  and  no  herb  of  the  field  was  yet 
growing." 


84  The  Ages  Before  Moses. 

III.  Passing  now  from  nature  to  Man,  we  find  again 
a  marked  difference.  In  Gen.  i.  we  are  told,  "  God 
created  man  in  His  own  image ;  in  the  image  of  God 
created  He  him."  And  here  :  "  The  Lord  God  formed 
man  of  the  dust  of  the  ground  "  (ii.  7).  Some  people 
tell  us  there  is  a  contradiction  here.  Is  there  any  con- 
tradiction, let  me  ask?  Are  not  both  of  them  true?  Is 
there  not  something  that  tells  you  that  there  is  more 
than  dust  in  your  composition  ?  Is  there  not  something 
in  you  that  tells  you,  you  are  related  to  God  the  Creator? 
When  you  hear  the  statement  that  "  God  made  man  in 
His  own  image,"  is  there  not  a  response  awakened  in 
you — something  in  you  that  rises  up  and  says.  It  is 
true?  On  the  other  hand,  we  know  that  man's  body 
is  formed  of  the  dust  of  the  earth.  We  find  it  to  be 
true  in  a  more  literal  sense  than  was  formerly  supposed, 
now  that  chemistry  discloses  the  fact  that  the  same 
elements  enter  into  the  composition  of  man's  body,  as 
are  found  by  analysis  in  the  "  dust  of  the  ground." 

And  not  only  are  both  these  statements  true,  but 
each  is  appropriate  in  its  place.  In  the  first  account, 
when  man's  place  in  universal  nature  was  to  be  set  forth 
— man  as  he  issued  from  his  Maker's  hand — was  it  not 
appropriate  that  his  higher  nature  should  occupy  the 
foreground?  His  lower  relations  are  not  entirely  out  of 
sight  even  there,  for  he  is  introduced  along  with  a  whole 
group  of  animals  created  on  the  sixth  day.  But  while 
his  connection  with  them  is  suggested,  that  to  which 
emphasis  is  given  in  the  Genesis  is  his  relation  to  his 
Maker.  But  now  that  we  are  going  to  hear  about  his 
fall,  about  his  shame  and  degradation,  is  it  not  appro- 
priate that  the  lower  rather  than  the  higher  part  of  his 


In  Eden  and  Out.  85 

nature  should  be  brought  into  the  foreground,  inasmuch 
as  it  is  there  that  the  danger  lies  ?  It  was  to  that  part 
of  his  nature  that  the  temptation  was  addressed ;  and 
30  we  read  here,  "  God  formed  man  of  the  dust  of  the 
ground."  Yet  here  too  there  is  a  hint  of  his  higher 
nature,  for  it  is  added,  "  He  breathed  into  his  nostrils 
the  breath  of  life,"  or  as  we  have  it  in  another  passage, 
"The  inspiration  of  the  Almighty  gave  him  under- 
standing." 

In  this  connection  it  is  worth  while  to  notice  the  use 
of  the  words  "  created  "  and  "  formed."  "  God  created 
man  in  His  own  image."  So  far  as  man's  spiritual  and 
immortal  nature  was  concerned  it  was  a  new  creation. 
On  the  other  hand,  "  God  formed  man  out  of  the  dust 
of  the  ground."  We  are  not  told  He  created  man's 
body  out  of  nothing.  We  are  told,  and  the  sciences  of 
to-day  confirm  it,  that  it  was  formed  out  of  existing  ma- 
terials. 

Then,  in  relation  to  Woman,  there  is  the  same  appro- 
priateness in  the  two  narratives.  In  the  former  her  re- 
lations to  God  are  prominent :  "  God  created  man  in 
His  own  image.  In  the  image  of  God  created  He 
him  ;  male  and  female  created  He  them  " — man  in  His 
image  ;  woman  in  His  image.  In  the  latter,  it  is  not 
the  relation  of  woman  to  her  Maker  that  is  brought  for- 
ward, but  the  relation  of  woman  to  her  husband.  Hence 
the  specific  reference  to  her  organic  connection  with  her 
husband. 

Here,  again,  it  is  very  easy  for  one  that  deals  in  liter- 
alities  to  raise  difficulties,  forgetting  that  there  is  no  in- 
tention here  to  detail  scientifically  the  process  of  woman's 
formation,  but  simply  to  indicate  that  she  is  organically 


86  The  Ages  Before  Moses. 

connected  with  her  husband.  It  is  here  proper  to  re- 
mark that  the  rendering  "  rib  "  is  probably  too  specific. 
The  word  is  more  frequently  used  in  the  general  sense 
of  "  side."  As  an  evidence  that  there  is  no  intention  to 
give  here  any  physiological  information  as  to  the  origin 
of  woman,  we  may  refer  to  the  words  of  Adam :  "  This  is 
now  bone  of  my  bone,  and  flesh  of  my  flesh.  She  shall  be 
called  Woman,  because  she  was  taken  out  of  man."  And 
now,  is  there  anything  irrational  in  the  idea  that  woman 
should  be  formed  out  of  man  ?  Is  there  anything  more 
mysterious  or  inconceivable  in  the  formation  of  woman 
out  of  man,  than  in  the  original  formation  of  man  out 
of  dust?  Let  us  conceive  of  our  origin  in  any  way  we 
choose,  it  is  full  of  mystery.  Though  there  may  be 
mystery  connected  with  what  is  said  in  the  Bible,  there 
will  be  just  as  much  mystery  connected  with  any  other 
account  you  try  to  give  of  it.  Matthevv^  Henry,  in  his 
quaint  and  half-humorous  way,  really  gets  nearer  to  the 
true  spirit  of  the  narrative  than  any  physiological  inter- 
preter can,  when  he  makes  the  remark  that  some  of 
you  may  be  familiar  with,  "  that  woman  was  taken  out  of 
man,  not  out  of  his  head  to  top  him,  nor  out  of  his  feet 
to  be  trampled  underfoot ;  but  out  of  his  side  to  be 
equal  to  him,  under  his  arm  to  be  protected,  and  near 
his  heart  to  be  beloved."  Another  remark  of  his  is 
worth  quoting.  Referring  to  the  fact  of  Adam's  being 
first  formed  and  then  Eve,  and  the  claim  of  priority 
and  consequent  superiority  as  made  on  his  behalf  by 
the  apostle  Paul,  he  says :  "  If  man  is  the  head,  she  is 
the  crown — a  crown  to  her  husband,  the  crown  of  the 
visible  creation:     The  man  was  dust  refined,  but  the 


In  Eden  and  Out.  87 

woman  was  dust  double  refined — one  remove  further 
from  the  earth." 

But,  Matthew  Henry  apart,  one  thing  is  certain,  that 
this  old  Bible  narrative,  while  it  has  not  done  that 
which  it  was  never  intended  to  do,  while  it  has  given 
no  scientific  explanation  of  either  man's  origin  or 
woman's  origin,  has  nevertheless  accomplished  its  great 
object.  It  has  given  woman  her  true  place  in  the 
world.  It  is  only  in  Bible  lands  that  woman  has  her 
true  place ;  and  it  is  only  there  that  marriage  has  its 
proper  sacredness.  Here  as  everywhere  else,  we  see  the 
practical  power  of  the  Bible,  It  was  not  written  to  sat- 
isfy curiosity,  but  to  save  and  to  bless ;  and  most  salu- 
tary and  most  blessed  has  been  the  influence  of  these 
earliest  words  about  woman,  setting  forth  her  true  rela- 
tion to  man  and  to  God,  to  her  earthly  husband  and  her 
heavenly  Father. 

IV.  Now,  looking  at  the  sad  story  of  the  Fall,  you 
can  not  but  observe  how  simple  it  is,  and  yet  how  full 
of  profound  lessons.  And  therein  it  is  differentiated 
from  all  those  traditions  of  the  Fall  which  are  evidently 
related  to  it,  and  which  confirm  it  in  all  its  main  fea- 
tures. Many  point  to  these  traditions  as  discrediting 
the  Bible  story  ;  as  if  the  very  number  of  the  witnesses 
cast  discredit  on  the  testimony.  The  very  fact  that  there 
are  so  many  similar  traditions  of  the  fall,  among  the 
different  races  of  mankind,  shows  that  there  must  have 
been  some  common  foundation  for  them  all ;  and  when 
you  institute  a  comparison  of  our  simple  narrative,  so  full 
of  profound  lessons,  with  these  other  traditions,  you  see 
at  once  which  is  the  genuine,  the  original.     You  see  it 


88  The  Ages  Before  Moses. 

in  the  simplicity  of  the  Bible  story  as  compared  with 
the  puerilities  and  absurd  details  found  in  the  others. 
You  see  it  in  its  profound  spiritual  teachings  compared 
with  the  deficiency  or  absence  of  such  teachings  in  all 
the  others. 

We  can  not  now  dwell  upon  the  lessons.  We  can 
only  hastily  indicate  some  of  the  points.  Here  we  find 
that  the  root  of  sin  was  unbelief;  in  exact  correspond- 
ence not  only  with  what  we  may  call  the  philosophy  of 
sin,  but  also  with  the  great  Bible  doctrine  of  the  prime 
necessity  of  faith  in  order  to  salvation.  Then,  in  regard 
to  the  nature  of  sin,  we  learn  that  it  is  the  gratification 
of  present  desire  regardless  of  law  and  right.  We  learn 
also  the  insidiousness  of  sin,  not  only  in  the  symbolism  of 
the  serpent  form,  but  in  the  process  of  the  temptation  it- 
self, beginning  with  desires  that  are  innocent  enough  in 
themselves  and  leading  on  to  the  transgression  of  law. 
Again,  we  find  that  this  old,  simple  story  touches  the 
weak  points  of  the  men  of  the  nineteenth  century  just  as 
certainly  as  it  touched  the  weak  points  of  Adam  and 
Eve.  The  woman  saw  the  fruit  of  the  tree,  that  it  was 
good  for  food,  pleasant  to  the  eyes,  and  to  be  desired  to 
make  one  wise.  Here  we  have  just  the  three  weak 
points  of  our  nature,  spoken  of  by  the  apostle  John, 
when  he  says :  "  The  lust  of  the  flesh,  the  lust  of  the 
eye,  and  the  pride  of  life,  are  the  things  that  are  in  the 
world."  If  you  were  to  analyze  the  temptations  which 
you  have  to  encounter  from  day  to  day,  you  would  find 
it  is  just  there  where  your  weakness  lies,  and  liability  to 
fall.  Whenever  you  sin,  it  is  because  you  have  yielded 
to  the  lust  of  the  flesh,  to  the  lust  of  the  eye,  or  to  the 
pride  of  life.     You   could  not  get  a  more  philosophical 


In  Eden  and  Out.  89 

account  of  it  in  a  learned  treatise.  Finally,  notice  the 
consequences  of  sin  as  developed  in  the  story  :  first,  the 
guilt  and  shame,  then  the  fear,  then  the  guile,  then  the 
selfishness,  then  the  suffering,  and  disappointment  and 
death.  Time  will  not  allow  us  to  dwell  on  each  of  these 
in  detail.  One  or  two  points,  however,  need  special 
notice. 

The  Bible  has  been  charged  with  representing  labor 
as  a  curse.  The  charge  is  not  true.  On  the  contrary, 
we  are  told  that  Adam  was  appointed  in  Eden  to  dress 
the  garden  and  keep  it.  The  law  of  labor  came  in 
among  the  blessings  of  Eden,  along  with  the  law  of 
obedience  and  the  marriage  law.  It  is  a  slander  on  the 
Bible  to  say  that  it  represents  labor  as  a  curse.  It  is  not 
the  labor  that  is  the  curse.  It  is  the  thorns  and  the 
thistles.  It  is  the  hardness  of  the  labor.  "  In  the  sweat 
of  thy  brow  thou  shalt  eat  bread."  Labor  would  have 
been  easy  and  pleasant  otherwise. 

Then  in  regard  to  death.  There  are  those  who  re- 
present the  Bible  as  if  it  taught  that  death  was  unknown 
in  the  world  until  after  the  Fall.  And  then  they  point 
us  to  the  reign  of  death  throughout  the  epochs  of  ge- 
ology as  contradicting  the  Bible.  Now,  the  Bible  teaches 
nothing  of  the  kind.  On  the  contrary,  there  seems 
rather  to  be  a  suggestion  that  death  was  in  existence 
among  the  lower  animals  all  the  way  through.  Not  to 
speak  of  the  probability  that  one  of  the  divisions  of  ani- 
mals, mentioned  in  the  first  chapter  of  Genesis,  cor- 
responds with  the  carnivora,.  is  there  not  something 
in  the  way  the  subject  of  death  is  introduced,  which 
rather  suggests  the  idea  that  it  was  already  known? 
It  was  a  new  thing  to  Adam.     It  was  not  a  new  thing 


90  The  Ages  Before  Moses. 

to  animal  life.  Man  had  been  created  with  relations 
to  mortality  below  him,  but  with  relations  also  to 
immortality  above  him.  Had  he  not  fallen,  his  im- 
mortal nature  would  have  ruled  his  destiny ;  but  now 
that  he  has  separated  himself  from  God  by  his  sin,  his 
lower  relations,  his  mortal  relations,  must  rule  his  des- 
tiny. Instead  of  having  as  his  destiny  the  prospect  of 
being  associated  with  God  in  a  happy  immortality,  he  is 
degraded  from  that  position,  and  is  henceforth  associated 
with  the  animals  in  their  mortality.  We  are  told  that 
"  death  passed  upon  all  men,  because  all  have  sinned." 
But  you  do  not  find  a  passage  in  the  Bible  asserting  that 
death  passed  upon  the  animals  because  of  man's  sin. 

Not  to  dwell  longer  on  details,  let  us  call  your  atten- 
tion to  an  instructive  comparison  between  the  first  and 
second  chapters  of  Genesis.  In  the  first  chapter  the 
word  good,  good,  good,  rings  all  the  way  through  it. 
And  at  the  end:  "God  saw  everything  that  He  had 
made,  and  behold,  it  was  very  good."  In  the  second 
chapter  we  come  to  the  sad  contrast  of  evil.  Not  the 
origin  of  evil.  The  Bible  gives  no  solution  of  the 
origin  of  evil,  because  that  is  a  merely  speculative  ques- 
tion. Not  to  show  us  how  it  began,  but  how  to  make 
an  end  of  it,  is  the  object  of  the  Bible.  The  origin  of 
evil  must  remain  where  we  find  it,  shrouded  in  impene- 
trable mystery,  until  we  are  constituted  differently  from 
what  we  are,  and  can  see  things  in  God's  light.  But 
referring  now  to  the  contrast  between  the  good  that 
rings  all  through  the  account  of  the  Genesis,  with  the 
evil  that  looms  up,  dark  and  terrible,  in  the  book  of 
the  Generations :  how  different  is  the  Bible  representa- 
tion from  the  idea  of  the  old  philosophers  that  repre- 


In  Eden  and  Out.  91 

sented  matter  as  the  root  of  evil,  that  associated  evil 
with  things  material.  How  different  is  it  from  the 
unhealthy  monkish  ideas  (even  in  puritanism,  with  all 
its  excellencies,  we  can  find  some  trace  of  them)  of  the 
evil  of  the  world  and  of  nature  itself.  Now,  we  see 
how  at  the  very  outset  the  Bible  teaches  us  that  sin 
alone  is  essentially  evil.  Nature  is  good.  The  world 
is  good.  The  universe  is  good.  All  things  God  has 
made  are  good.  "  He  hath  made  everything  beautiful 
in  his  time."  The  only  thing  that  is  evil  is  man's 
sin,  and  that  which  springs  immediately  from  it.  So 
we  do  not  need  to  give  up  the  world  in  the  sense  that 
we  need  separate  ourselves  from  nature.  We  do  not 
need  to  become  monks  and  nuns  and  occupy  ourselves 
exclusively  with  spiritual  things.  We  may  enjoy  the 
good  things  that  are  around  us.  We  may  enjoy  the 
glories  and  beauties  of  this  natural  world.  The  only 
thing  necessary  for  us  to  avoid  is  sin.  That  is  all.  Get 
rid  of  sin  and  you  will  get  rid  of  all  that  is  evil  ;  and 
then,  when  at  last  you  stand  in  your  lot  in  "  the  new 
heavens  and  the  new  earth  wherein  dwelleth  righteous- 
ness," again  will  God  look  down  and  say,  as  He  said  of 
that  old  creation,  "  Behold,  it  is  very  good." 

V.  Still  following  the  order  of  thought  in  the  last  lec- 
ture, we  come  to  the  subject  of  Grace,  And  here  we  find 
already,  in  the  very  record  of  the  Fall,  in  the  very  history 
of  man's  degradation  and  shame,  the  beginnings  of  the 
Gospel.  We  have  the  way  of  salvation  dimly  outlined 
and  foreshadowed.  We  have  passed  from  the  light 
and  glory  of  the  Creation  to  the  clouds  and  darkrfess  of 
the  Fall.  As  we  read  on,  the  darkness  deepens,  clouds 
gather  about  us,  and  night  seems  to  be  setting  in  for- 


92  The  Ages  Before  Moses. 

ever;  but  at  the  evening-time  the  light  appears.  The 
rays  from  the  Sun  of  Righteousness  begin  to  pierce  the 
gloom.  The  dark  clouds  show  a  silver  lining  just  at 
the  edge  ;  and  because  it  is  mainly  darkness  that  is  visi- 
ble, there  are  many  that  miss  the  light.  They  do  not 
see  the  lesson  of  grace  that  is  here,  because  it  comes  in 
the  form  of  a  cloud.  But  look  carefully  and  you  will 
see  it. 

We  see  the  dawn  of  hope  in  the  fifteenth  verse  of 
the  third  chapter.  It  comes  indeed  in  the  form  of 
a  curse,  a  cloud  black  and  heavy,  but  when  you  begin 
to  look  into  it,  you  see  the  bright  light  that  is  in  it. 
Although  it  speaks  of  a  long  and  dark  conflict,  lasting 
through  the  ages,  yet  at  the  end  of  the  vista  there  is 
a  prospect  of  glorious  victory  through  the  coming 
Saviour,  "  the  seed  of  the  woman."  So  that  in  the  very 
bosom  of  the  curse,  we  see  the  germ  of  salvation.* 

Adam  saw  it,  because  we  read  immediately  after,  that 
"Adam  called  his  wife's  name  Eve."  Her  name 
formerly  was  ''  Isha"  (ii.  23),  signifying  her  relation  to 
her  husband.  Now  he  changes  her  name  and  calls  her 
Eve.  What  is  the  meaning  of  Eve?  It  means  Life. 
Remember,  that  whenever  a  name  was  changed  among 
the  Orientals,  it  was  for  some  reason.  This  is  more  than 
a  mere  piece  of  information  as  to  a  name.  What  do  we 
care  what  her  name  was?  It  might  have  been  Sarah  or 
Mary  or  anything  else,  without  making  any  difference  to 
us,  or  to  any  one,  unless  there  was  some  significance 
in  it.  With  a  change  of  name  in  Scripture  there  was 
always  something  critical  transpiring  in  the  history  of 


*  See  the  following  Lecture  for  the  development  of  this. 


In  Eden  and  Out.  93 

the  person,  as  when  Abram's  name  was  changed  to 
Abraham,  Sarai's  to  Sarah,  Jacob's  to  Israel,  etc.  What 
is  there  critical  here  ?  Adam  called  his  wife's  name  Eve, 
i.e.^  Life.  Why?  The  sentence  of  death  had  just  been 
pronounced,  and  if  he  had  only  seen  the  darkness,  he 
would  have  been  much  more  likely  to  call  her  name 
Death;  but  he  called  \iQx  Life.  Why  then?  Because 
he  had  taken  hold  of  the  promise.  Taught  by  God,  he 
looked  forward  to  the  future,  and  caught  a  glimpse  of 
the  coming  Life.  So  Adam  called  his  wife's  name  Life. 
There  is  still  more  in  the  reason  given :  "  Because  she 
was  the  mother  of  all  living."  He  recognized  the  fact 
that  it  was  through  the  seed  of  woman  that  life  was 
coming.  And  so  here  we  have  the  dawn  of  faith,  just 
as  in  the  fifteenth  verse  we  had  the  dawn  of  hope. 

Next  we  are  told  that  the  Lord  God  clothed  them  with 
skins.  Now,  that  is  a  very  strange  piece  of  information, 
if  you  simply  take  the  letter  of  it ;  if  you  suppose  the 
intention  was  merely  to  tell  us  something  about  their 
clothing.  If  we  desired  archaeological  information  as  to 
how  they  lived,  we  would  want  to  know  a  great  deal 
more.  We  would  want  to  know  what  kind  of  a  house 
th'ey  had,  and  how  they  managed  to  furnish  it,  and  what 
kind  of  implements  they  ate  with,  and  so  forth.  You 
can  not  see  any  reason  for  it  if  you  take  the  mere  letter. 
But  remember  the  symbolism  that  there  is  in  this  narra- 
tive ;  remember  how  their  guilt  wa?  set  forth  in  the  sig- 
nificant symbol  of  their  nakedness  ;  and  now  the  covering 
of  their  guilt  is  set  forth  in  the  corresponding  symbol  of 
clothing  them.  Adam  has  now  taken  hold  by  faith  of 
the  Divine  promise  of  salvation  through  the  seed  of 
the  woman,  and  has  hia.  guilt  covered,  as  his  nakedness 


94  The  Ages  Before  Moses. 

was,  with  the  robe  that  God  gave  him.  Some  follow  it  a 
little  further  and  suggest  the  idea  .that  this  robe  was 
made  of  the  skins  of  animals  that  had  been  slain  in 
sacrifice  ;  and  that  these  sacrifices  were  connected  with 
some  teaching  which  the  Lord  had  given  them  on  the  sub- 
ject of  the  atonement.  I  do  not  insist  on  this,  though  it 
may  well  be,  especially  as  we  find  Abel,  in  the  very  next 
"<  chapter,  bringing  a  sacrifice  of  slain  animals ;  but  this 
seems  evident,  that  the  intention  is  to  teach  that  God 
in  His  mercy  covered  their  sins,  forgave  their  transgres- 
sions, and  treated  them  as  His  children,  although  they 
had  offended  Him. 

The  next  thought  seems  to  be  that  of  discipline,  vs. 
22,  23  :  "  The  Lord  God  said  :  Behold,  the  man  has  be- 
come as  one  of  us  to  know  good  and  evil.  Now,  lest  he 
put  forth  his  hand  and  take  also  of  the  Tree  of  Life, 
and  eat  and  live  forever:  therefore,  the  Lord  God  sent 
him  forth  from  the  Garden  of  Eden,  to  till  the  ground 
from  whence  he  was  taken.  So  He  drove  out  the  man 
and  He  placed  at  the  east  of  the  Garden  of  Eden  cher- 
ubim and  a  flaming  sword,  which  turned  every  way  to 
keep  the  way  of  the  Tree  of  Life."  Now,  most  people, 
when  they  read  this,  only  see  what  appears  on  the  sur- 
face. They  only  see  the  dark  clouds,  in  other  words. 
They  do  not  catch  the  silver  lining,  wherein  all  the 
beauty  lies.  So  far  as  appearance  goes,  it  seems  a  hard 
fate.  They  were  driven  forth  out  of  the  Garden  of 
Eden,  and  there  were  the  cherubim  and  flaming  sword — 
to  keep  them  out,  as  people  think.  If  you  look  at  it  a 
little  more  carefully,  you  see  something  better  in  it  than 
that.  Why  was  not  Adam  permitted  now  to  go  to 
the  Tree  of  Life  ?     Remember  its  symbolical  meaning. 


In  Eden  and  Out.  95 

The  Tree  of  Life  was  connected  with  the  enactment 
of  the  obedience  la\Y.  It  was  the  symbol  of  this,  that 
if  the  law  was  kept,  life  would  be  the  result.  But 
now  Adam  had  broken  the  law,  so  he  could  not  get 
life  in  that  way  any  more.  The  only  way  Adam  can 
get  life  now,  is  through  the  coming  Saviour.  If  he  had 
kept  his  innocence,  he  would  have  had  life  in  the  first 
way,  which  is  symbolized  by  the  Tree  of  Life.  There 
was  no  chance  for  him  now  in  that  direction.  So  it  was 
in  mercy  that  he  was  pointed  elsewhere.  Adam  was 
turned  away  from  the  Tree  of  Life,  not  because  God  did 
not  wish  him  to  recover  his  lost  estate,*  but  because 
he  can  not  be  saved  in  that  way  now.  He  has  to  go 
through  a  long  course  of  discipline  before  he  can  reach 
the  Life  which  the  Tree  symbolized.  The  Tree  of  Life 
passes  away  out  of  the  Bible  field,  and  discipline  comes 
in — trial,  probation,  conflict,  the  fight  of  faith,  on,  on, 
on  through  all  the  ages  of  the  long  interval,  until  at  last 
"  the  mystery  of  iniquity  is  finished  ;  "  and  then  at  last, 
at  the  end  of  the  Bible,  the  Tree  of  Life  is  seen  again, 
and  the  redeemed  of  the  Lord  are  gathered  around  it. 
Adam  was  turned  away  from  the  old  covenant  of  works 
that  he  might  be  led  to  the  new  covenant  of  grace,  in 
order  that,  through  discipline  and  suffering — the  only 
way  now  open  to  him — he  might  regain  the  Tree  of  Life 
and  the  blessings  of  a  lost  Eden. 

Now,  about  the  cherubim  and  flaming  sword.     Were 


*  The  word  "  live  "  in  the  Hebrew  text  is  not  necessarily  con- 
nected with  "lest."  It  maybe  considered  as  closely  connected  with 
the  word  "  eat "  before  it,  the  link  of  connection  being  found,  not  in 
the  actual  fact,  but  in  the  mind  of  Adam,  who  had  the  (mistaken) 
idea,  that  by  eating  it  he  would  secure  life  forever. 


96  The  Ages  Before  Moses. 

these  to  aggravate  his  condition  ?  to  keep  him  from  bet- 
tering  it  ?      Not   at    all.      Follow    the    word   cherubim 
throughout  the  Bible  and  what  do  you  find?     You  find 
the  cherubim  immediately  over  the  mercy-seat.      The 
cherubim    are    associated    with    the    thought    of  God's 
gracious    presence,    and     His    throne    of    grace,    where 
He    meets   with    His   people,  where    He   shows   them 
forgiveness,    where    He    places    before    them    the   way 
of  salvation,  where   He  tells  them  of  the    "  Way  of  the 
Tree   of  Life."     And  what  is  the  flaming  sword  ?     It 
represents    justice    indeed,    but    justice    meeting   with 
mercy.     We  have,  in  fact,  here  the  origin  of  the  shekinah 
over  the    mercy-seat.      As  a  matter  of    Hebrew,  it  is 
worth  noticing  that  the  word   "  placed  "  (v.  24)  is  the 
root  of  the  word  shekinah.     God  "  shekinahed  "  in  that 
place  the  cherubim  and  the  flaming  sword.     Now,  the 
shekinah  was  the  symbol  of  the  presence  of  God ;  and 
coming  in  between  the  cherubim  and  over  the  mercy-seat, 
it  indicated  this  great  thought,  that  God  was  ready  to  for- 
give and  ready  to  bless.     Here,  at  the  close  of  this  sad 
story  of  the  Fall,  instead  of  having  the  sword  of  justice 
unsheathed,  arid  the  whole  ending  in  terror  and  darkness, 
we  have  the  first  sanctuary  set  up.     Just  as  we  have  had 
the  dawn  of  hope,  and  the  dawn  of  faith,  and  the  first 
rays  of  the  rising  Sun  of  Righteousness,  so  also  we  have 
the  first  house  of  worship;  not,  certainly,  to.  keep  Adam 
from  the  Tree  of  Life,  but  "  to  keep  the  way  of  the  Tree 
of  Life,"  to  show  Adam  how  he  was  to  get  back  again 
to  that  condition  which  he  had  lost  by  sin  ;  not  to  keep 
him  out  of  it,  but  to  keep  it  for  him,  and  to  keep  it  be- 
fore him.     That  old  sanctuary  had  the  same  object  that 
this  sanctuary  has  to-day.     Why  are  these   houses  of 


In  Eden  and  Out.  97 

worship  erected  ?  Why  these  services  ?  To  keep  the 
way  of  the  Tree  of  Life.  I  am  afraid  if  it  were  not 
for  these  services  and  these  sanctuaries,  many  of  us 
would  forget  the  way  of  life.  Sanctuaries  are  erected  to 
keep  it  before  us.  Thus  man  is  reminded  that  he  needs 
Life,  and  a  way  pointed  out  by  which  he  can  reach  it. 

Surely  it  is  not  unreasonable  that  there  should  have 
been  such  a  special  manifestation  to  primeval  man.  We 
do  not  need  it  in  these  days,  because  our  Shekinah  is  the 
Lord  Jesus  Christ,  through  whom  we  have  access  to  the 
Father.  But  before  He  came,  there  was  need  of  special 
manifestations,  and  accordingly  we  iind  in  the  Old  Tes- 
tament the  record  of  such  appearances  as  the  cloud  and 
the  pillar  of  fire  in  the  wilderness,  and  later  on,  the  she- 
kinah in  the  temple.  Such  manifestations  were  necessary 
then  ;  but  when  the  Lord  Jesus  Christ  came,  He  was  the 
fulfillment  of  all  these  things.  Now  we  do  not  see  any 
shekinah.  We  do  not  have  any  cherubim.  We  do  not 
need-  anything  of  that  kind  to  remain  with  us,  for  we 
have  the  abiding  presence  of  our  Lord  and  Saviour. 
We  have  the  written  Word.  We  have  our  sanctuary 
services.  We  have  the  water  of  baptism  and  the 
memorials  of  our  Saviour's  broken  body  and  shed  blood 
in  the  symbolism  of  the  Lord's  Supper.  These  take  the 
place  of  those  old  symbols,  and  keep  for  us  the  way  of 
the  Tree  of  Life. 
5 


LECTURE    v.* 

THE   BEGINNING   OF  THE   GOSPEL. 
Gen.  iii.  15. 

THIS  verse  is  of  so  much  importance  in  itself,  and 
also  in  relation  to  all  the  rest  of  the  Scriptures, 
that  we  shall  depart  from  our  usual  custom,  and  devote 
the  whole  hour  to  its  consideration,  taking  up  in  detail 
those  points  to  which  only  a  passing  reference  could  be 
made  in  the  lecture  on  Eden.  "  /  zvill  put  enmity 
between  thee  and  the  ivoman,  and  bctivecn  thy  seed  and 
her  seed ;  it  shall  bruise  thy  head,  and  thou  shalt  bruise 
hi^  heelJ"  These  words  have  been  appropriately  called 
the  "  Protevangelium,"  the  first  Gospel.  At  first  sight 
it  seems  strange  that  these  words  should  be  con- 
sidered the  beginning  of  the  Gospel.  The  form  is  not 
that  of  a  Gospel,  but  of  a  curse.  It  is  the  first  curse 
that  we  meet  with  in  reading  the  Bible.  But  think 
a  moment.  On  whom,  on  what  is  it  a  curse?  It  is 
a  curse  on  the  great  adversary  of  mankind.  It  is  a 
curse  upon  evil — on  sin,  and  death  and  hell.      It  is  a 


*  This  lecture  was  delivered  after  all  the  rest,  being-  added  by  re- 
quest, in  order  to  develop  more  fully  some  important  thoughts  that  had 
only  been  sketched  in  the  more  general  lectures.  This  will  account 
for  what  may  seem  unnecessary  repetition  in  some  of  the  following 
lectures,  especially  in  that  part  of  the  twelfth  lecture  which  sketches 
"the  conflict." 

(qS) 


The  Beginning  of  the  Gospel.  99 

curse  upon  our  curse.  You  will  observe,  and  it  is  well 
worth  noticing,  that  there  is  no  curse  pronounced  upon 
the  man,  nor  upon  the  woman  either.  "  Unto  the 
woman  he  said  :  I  will  greatly  multiply  thy  sorrow." 
But  no  Christian  needs  to  be  told  that  sorrow  is  not 
necessarily  a  curse.  "  And  to  the  man  he  said,  Cursed 
is  the  ground  for  thy  sake."  The  ground,  not  the  man, 
is  cursed.  And  though  the  thorns  and  thistles  may 
very  well  be  represented  as  a  curse  to  the  ground,  they 
may  be  a  blessing  rather  to  the  man.  They  are  part 
of  his  needed  discipline.  There  is  then  no  curse  pro- 
nounced upon  the  man  nor  upon  the  woman,  who  being 
tempted,  yielded  to  temptation  ;  but  only  upon  the 
tempter :  "  because  thou  hast  done  this  thing,  thou  art 
cursed."  I  need  not  stop  now  to  repeat  what  has  been 
said  before  as  to  the  serpent  representing  figuratively 
the  evil  spirit,  so  that  the  curse  is  really  upon  "  that 
old  serpent  the  Devil,"  as  he  is  called  in  Revelation. 

But  can  the  Gospel  come  in  the  form  of  a  curse  ?  It 
can — nay,  it  must.  There  are  those  who,  shutting  their 
eyes  to  the  terrible  fact  of  sin  with  all  its  dreadful  con- 
sequences, as  they  are  seen  in  the  world,  please  them- 
selves and  try  to  please  others  by  preaching  a  gospel  of 
easy  good-nature,  of  love  and  mercy  and  good-will 
to  all  mankind — a  sort  of  universal  salvation  on  the 
easiest  terms  possible,  or  without  any  terms  at  all.  But 
sin  and  its  terrible  consequences  are  fearful  facts  that 
can  not  be  ignored.  It  is  all  very  well  to  pass  them 
over  in  a  sermon,  to  string  so  many  sentences  together 
without  any  reference  to  so  disagreeable  a  subject.  But 
by  leaving  sin  out  of  our  sermons,  and  out  of  our 
thoughts,  we  can    not    get  it  out  of  the    city,  out  of 


100  The  Ages  Before  Moses. 

the  country,  out  of  our  hearts.  That  is  no  gospel  at  all 
\hat  does  not  deal  with  the  terrible  facts  of  sin ;  and 
the  only  way  to  deal  with  sin  is  to  curse  it.  The  only 
way  to  deal  with  sin  is  to  destroy  it,  to  root  it  out. 
And  so  it  comes  to  pass  that  the  Gospel,  to  be  a  genuine 
Gospel,  must  come  in  the  form  of  a  curse  upon  sin,  a 
curse  upon  our  curse.  It  is  Salvation  which  the  Gospel 
brings  ;  but  it  can  bring  it  in  no  other  way  to  any 
human  soul  than  through  conviction  of  sin.  "  Love 
is  the  fulfilling  of  the  law,"  and  the  end  of  the  Gospel; 
but  hatred — hatred  of  sin — is  the  only  portal  to  true, 
and  pure,  and  holy  love.  When  the  Spirit,  the  Com- 
forter, comes,  what  is  the  first  thing  He  does?  He 
convinces  of  sin  (John  xvi.  8,  9).  Yes,  it  is  indeed  pro- 
foundly true  that  the  Gospel  of  peace  and  love  begins 
in  enmity,  just  the  enmity  before  us  here:  "I  will 
put  enmity  between  thee  and  the  woman,"  etc. 

Do  not  think  then  there  is  anything  inconsistent  in 
the  Gospel  beginning,  so  far  as  the  form  is  concerned, 
with  a  curse.  But  we  shall  see  the  evangelical  charac- 
ter of  the  prophecy  more  clearly  if  we  pass  from  the 
form  to  the  substance. 

I.  As  soon  as  we  look  at  it,  v/e  recognize,  speaking 
generally,  a  great  conflict  ending  in  victory.  Of  this 
conflict  there  is  a  threefold  presentation. 

I.  First,  there  is  a  personal  conflict:  "I  will  put 
enmity  between  thee  and  the  woman."  Here  it  is 
worth  while  to  notice  that  the  Hebrew  tense  admits  of 
a  present  as  well  as  a  future  interpretation.  There 
is,  properly  speaking,  no  present  tense  in  Hebrew — 
only  the  past  and  the  future.  So  when  the  future  is 
ased,  it  may  denote  the  present,  running  on  into  the 


The  Beginning  of  the  Gospel.  ioi 

future.  So  here  it  is  not  only,  "I  will  put  enmity;" 
but,  "  I  am  putting  and  will  put  enmity  between  thee 
and  the  woman."  The  work  is  begun.  The  unholy 
alliance,  into  which  Eve  had  been  beguiled  by  the  Evil 
One,  is  already  broken.  She  is  already  a  changed 
woman.  She  is  no  longer  on  the  serpent's  side.  She 
is  on  the  Lord's  side.  There  is  enmity  between  her  and 
the  serpent.  So  Eve  stands  before  us  now,  no  longer  as 
a  sinner,  but  rather  as  a  saint — using  the  word  samt 
in  the  Scripture  sense  of  the  term,  which  is  the  etymo- 
logical and  proper  sense,  meaning  not  a  particularly 
holy  person,  as  we  generally  understand  it,  but  one  that 
is  separated  from  sin — one  that  is  separated  unto  God, 
however  little  progress  has  been  made  in  the  divine  life. 
In  that  sense,  Eve  is  now  a  saint — separated  unto  God ; 
and  as  such,  she  is  the  first  type  and  representative 
of  all  the  separated  ones,  who  constitute  the  Church 
of  God.  So  it  comes  to  pass  that  the  Church  is  gener- 
ally represented  under  the  figure  of  a  woman,  and  a 
mother ;  individual  believers  being  reckoned  as  her 
children.  But  I  am  anticipating.  I  mention  this  now  as 
preparing  the  way  for  what  is  coming.  Meantime  what 
we  are  immediately  concerned  with  is  the  personal 
matter,  the  change  of  heart,  that  already  had  passed 
upon  Eve,  the  enmity  established  between  her  and 
Satan. 

2.  After  the  personal  comes  the  general  conflict: 
"  Enmity  between  thy  seed  and  her  seed."  What  is 
meant  by  the  two  "  seeds  "  ?  We  would  not  have  very 
much  difficulty  in  guessing,  but  we  are  not  left  to  guess- 
work. We  are  very  plainly  told  in  the  later  Scriptures. 
For  example,  in  the  eighth  chapter  of  the  Gospel  of  John, 


I02  The  Ages  Before  Moses. 

the  Jews  had  been  congratulating  themselves  on  be- 
longing to  the  promised  seed  :  "  We  be  Abraham's  seed  " 
(verse  33).  Our  Saviour  said,  in  reply:  "  I  know  that  ye 
are  Abraham's  seed  ;  but  ye  seek  to  kill  me."  That  is 
a  strange  thing  for  Abraham's  seed.  You  may  be 
Abraham's  seed  literally,  but  certainly  not  spiritually. 
"  They  answered  and  said  unto  him :  Abraham  is  our 
father.  Jesus  saith  unto  them  :  If  ye  were  Abraham's 
children,  ye  would  do  the  works  of  Abraham."  Notice 
how  distinctly  He  recognized  the  spiritual  sense  of  the 
term,  not  the  literal.  "  If  ye  were  Abraham's  children, 
ye  would  do  the  works  of  Abraham."  "Ye  are  of  your 
father  the  devil,  and  the  lusts  of  your  father  ye  will  do. 
He  was  a  murderer  from  the  beginning.  That  is  the 
reason  ye  seek  to  kill  me."  Or  turn  to  INIatthew  xxiii. 
33,  where,  addressing  the  same  kind  of  people,  the 
Saviour  says :  "  Ye  serpents,  yc  generation  of  vipers  " 
(/.  <?.,  ye  seed  of  the  serpents),  "  how  can  ye  escape  the 
damnation  of  hell  ?  "  Or  take  the  parable  of  the  tares 
(Mat.  xiii.  38) :  "  The  good  seed  are  the  children  of  the 
kingdom.  But  the  tares  are  the  children  of  the  wicked 
one."  So  much  for  our  Saviour's  language.  And  the 
apostles  speak  in  the  same  way,  as,  for  example,  Paul 
speaking  to  Elymas,  the  sorcerer  (Acts  xiii.  10):  "  O, 
full  of  all  subtilty,  and  all  mischief,  thou  child  of  the 
devil,  thou  enemy  of  all  righteousness,  wilt  thou  not 
cease  to  pervert  the  right  ways  of  the  Lord  ?  "  Perhaps 
most  definite  of  all,  is  a  passage  in  the  3d  chapter  of  the 
1st  Epistle  of  John.  Read  from  the  8th  verse:  "  He 
that  committeth  sin  is  of  the  devil ;  for  the  devil  sinneth 
from  the  beginning.  For  this  purpose  the  Son  of  God 
was  manifested,  that  He  might  destroy  the  works  of  the 


The  Beginning  of  the  Gospel.  103 

devil."  Then  follows  something  like  a  definition  of  the 
two  seeds.  "  In  this  the  children  of  God  are  manifest, 
and  the  children  of  the  devil  :  whosoever  doeth  not 
righteousness  is  not  of  God,  neither  he  that  loveth  not 
his  brother.  Not  as  Cain,  who  was  of  that  wicked  one 
and  slew  his  brother."  You  see  how  plainly  it  is  stated 
that  the  seed  of  the  serpent  are  those  who  follow  the 
deeds  of  the  serpent ;  they  are  those  who  inherit  the 
wickedness  of  their  father  the  devil,  as  it  is  put  here. 
And  of  course,  if  the  seed  of  the  serpent  are  those  who 
inherit  the  wickedness  of  the  evil  one,  the  seed  of  the 
woman  are  those  that  inherit  the  saintliness  of  the 
woman.  It  is  as  plain  as  anything  can  be,  that  it  is  the 
spiritual,  and  not  the  literal,  seed  that  is  meant ;  that 
character  Ts  in  view,  and  not  simple  descent.  And  that 
is  the  reason  why  Cain,  as  I  have  explained  elsewhere, 
is  not  included  in  the  seed.  .  In  this  connection  it  may 
be  worth  while  to  notice  the  name  of  Seth  (Gen.  iv.  25), 
which  is  derived  from  the  very  word  used  here  for  "  put- 
ting "  enmity  between  the  seeds.  Though  Cain  was  yet 
living,  Eve  felt  that  her  seed  was  gone,  because  righteous 
Abel  had  been  slain  ;  and  so,  when  the  next  son  is  born, 
she  regards  him  as  the  true  seed :  "  for  God,  said  she, 
hath  appointed  (same  word  again  in  the  original)  me 
another  seed  instead  of  Abel,  whom  Cain  slew."  This 
shows  how  the  matter  lay  in  her  mind  even  then  ;  how 
even  Eve  herself  understood  the  real  distinction  between 
the  two  seeds.  You  see,  then,  how  distinctly  this  gen- 
eral conflict  is  foreshadowed,  between  the  righteous  and 
the  wicked  to  the  end  of  time. 

3.  Not  only  is  there  a  personal  and  a  general  conflict, 
but  there  is  a  special  one.     "  Thee  and  the  woman  " — 


104  The  Ages  Before  Moses. 

personal.  "Thy  seed  and  her  seed" — general.  "It" 
(or  he,  because  the  pronoun  is  masculine)  "  shall  bruise 
thy  head,  and  thou  shalt  bruise  his  heel  " — special. 

Now,  I  do  not  say  that  Christ  is  very  plainly  indicated 
here.  The  time  had  not  yet  come  for  this.  The  hope 
of  the  coming  personal  Saviour  was  only  gradually  un- 
folded. But  I  do  say  that  certain  lines  are  drawn  which, 
when  produced,  are  found  to  converge  on  Christ,  who 
occupies  the  point  of  sight,  away  on  the  distant  hoVizon. 
Take  the  seed,  for  example,  and  trace  the  converging 
lines.  At  the  outset,  here,  where  the  lines  are  widest, 
we  have  the  seed  of  the  woman,  embracing  all  the 
righteous.  Presently  it  is  narrowed  to  the  seed  of  Seth ; 
farther  on,  to  the  seed  of  Noah,  and  then  of  Shem  ;  later 
still  to  the  seed  of  Abraham,  and  of  Isaac,  and  of  Jacob. 
Still  further  on  into  the  distance,  we  reach  the  seed  of 
David.  You  see  how  the  lines  are  converging,  narrow- 
ing and  narrowing  all  the  while ;  until,  away  on  the  far 
horizon  you  see  the  point  of  convergence  in  the  manger 
at  Bethlehem,  where,  of  parents  humble  indeed,  but  of 
the  house  and  lineage  of  David,  of  Jacob,  of  Abraham, 
of  Noah,  of  Eve,  the  Christ  of  God  is  born. 

This  view  of  the  prophecy  seems  to  me  to  lead  the 
way  to  a  reconciliation  of  the  positions  taken  by  such 
men  as  Kurz  and  Hengstenberg  respectively,  the  one 
showing  strong  reasons  for  finding  the  personal  Christ 
in  the  later  part  of  the  prophecy,  the  other  producing 
cogent  reasons  for  his  belief  that  the  doctrine  of  a  per- 
sonal Messiah  was  not  unfolded  until  a  much  later  pe- 
riod. In  a  certain  sense  both  are  right.  The  fact  is, 
that  while  Kurz  is  right  in  saying  that  Christ  is  not  yet 
manifested  in  this  early  prophecy  as  a  personal  Saviour, 


The  Beginning  of  the  Gospel.  105 

it  nevertheless  remains  true  that  certain  Hnes  are  drawn, 
which,  when  produced,  converge  on  Christ,  who  is  at  the 
point  of  sight  ;  so  that  in  a  sense  Hengstenberg  is  also 
right  when  he  says  that  the  personal  Christ  is  in  view  in 
the  prophecy. 

Here,  too,  we  have  an  explanation  of  the  peculiar 
language  that  is  used  :  "  He  shall  bruise  thy  head  and 
thou  shalt  bruise  his  heel."  This  is  evidently  some- 
thing special  and  peculiar.  The  language  is  unmistak- 
ably personal.  And  not  only  is  the  personality  of  the 
reference  explained,  but  the  strange  fact  that  the  woman 
and  not  the  man  is  taken  as  the  representative  here.  In 
every  other  case  it  is  the  man,  and  not  the  woman,  that 
is  singled  out.  It  is  ''  the  seed  of  Abraham,"  not  of 
Sarah.  It  is  "  the  seed  of  Jacob,"  not  of  Leah.  It  is 
the  seed  of  David,  not  of  Bathsheba.  Why,  then,  is 
the  woman  singled  out  here  ?  Was  not  Adam  a  subject 
of  grace  as  well  as  Eve  ?  Was  he  not  a  saint  too  ? 
Was  he  not  at  enmity  with  the  serpent  as  well  as  his 
wife  ?  Why  then  "  the  seed  of  the  zvoinan  ?  "  Have 
we  not  here  a  foreshadowing  of  the  great  mystery 
of  the  Incarnation  ?  a  hint  that  the  coming  Saviour  is 
to  be  One  who  shall  be  the  seed  of  the  woman  in  a  sense 
in  which  no  other  can  be  ?  "  When  the  fullness  of  the 
time  was  come,  God  sent  forth  His  son,  made  of  a 
woman." 

So  it  becomes  more  and  more  evident  that  Christ  is 
at  the  point  of  sight.  His  name  is  not  mentioned.  His 
figure  is  not  sketched  in  the  picture  at  all,  but  the  main 
lines  all  point  to  Him.  Away  on  the  distant  horizon 
they  all  converge  on  Him.  And  now  we  can  see  a  very 
full  and  beautiful  meaning  in  such  words  as  those  in 
5* 


io6  The  Ages  Before  Moses. 

Revelation,  where  John  is  assured  by  the  angel  from 
heaven  that  "  the  testimony  of  Jesus  is  the  spirit  of 
prophecy  "  (Rev.  xix.  lo)  ;  a  general  fact  which  we  find 
to  be  true  of  the  most  remote  and  germinal  of  all  the 
prophecies. 

Observe,  further,  that  it  is  only  at  this  point  that  vic- 
tory comes  in  :  ''I  will  put  enmity  between  thee  and 
the  woman,"  only  conflict  there;  no  victory.  "And 
between  thy  seed  and  her  seed,"  only  enmity,  no  vic- 
tory. But  come  to  the  point  of  sight,  and  t/icre  is  not 
only  conflict,  but  victory  :  "  He  shall  bruise  thy  head." 
Apart  from  the  Captain  of  our  Salvation,  there  was  noth- 
ing for  us  but  defeat.  Though  victory  is  finally  assured 
to  all  the  true  seed  of  the  woman,  it  will  be  His  victory, 
made  theirs  by  faith  : 

"  I  asked  them  whence  their  victory  came  ; 
They,  with  united  breath, 
Ascribed  their  conquest  to  the  Lamb, 
Their  triumph  to  His  death." 

So  far  we  have  attempted  only  a  general  sketch.  We 
might  also  look  at  details  with  advantage.  In  speak- 
ing lately  on  the  subject  of  Bible  perspective,  I  had 
occasion  to  remark  that  our  commentators,  if  they 
have  not  used  the  microscope  too  much,  have  used  the 
telescope  too  little.  In  saying  this,  I  cast  no  discredit 
on  microscopic  examination  of  the  Bible.  Many  pas- 
sages in  the  Bible  deserve  and  will  repay  the  most  mi- 
nute investigation.  Just  as  in  nature,  it  is  not  every- 
thing that  is  worth  while  to  examine  under  the  micro- 
scope, but  certain  objects  judiciously  selected  will  repay 
the  closest  examination  ;  so  here  in  the  Scriptures,  while 


The  Beginning  of  the  Gospel.  107 

as  a  rule  we  should  take  perspective  views,  yet  frequently 
we  find  passages  that  should  be  studied  quite  minutely 
by  themselves.  This  is  one  of  them.  Let  us  look  at  a 
few  points.  Let  us  examine  this  gospel  germ  of  truth, 
and  see  how  much  there  is  in  it  for  us  to  admire.  We 
have  been  dealing  only  with  the  great  general  doctrine 
of  salvation  which  is  in  it,  in  the  form  of  a  conflict  with, 
and  victory  over,  the  spirit  of  evil.  But  there  are  the 
germs  of  much  that  is  important  in  sacred  truth  besides. 
There  is,  for  example,  the  change  of  heart  necessary  in 
order  to  salvation  ;  for  is  not  this  implied  in  the  enmity 
to  the  serpent,  which  is  the  necessary  condition  of  vic- 
tory ?  "  I  will  put  enmity  between  thee  and  the  woman." 
There,  in  the  background,  we  have  original  sin  ;  and 
very  little  reflection  is  required  to  recognize  in  these 
words  a  parallel  to  those  of  our  Lord  to  Nicodemus  : 
"  Verily,  verily,  I  say  unto  thee  :  Except  a  man  be  born 
again,  he  can  not  see  the  kingdom  of  God."  Then 
again  we  see  the  necessity  of  Divine  power  in  order  to 
work  the  change.  It  is  not  "  She  must  put  enmity." 
It  is,  "  /will  put  enmity."  "  Except  a  man  be  born  of 
water  and  of  the  Spirit,  he  can  not  enter  into  the  king- 
dom of  God."  And  then  there  is  a  hint  of  the  necessity 
of  a  mediator  between  God  and  man.  It  is,  "/put  enmity," 
when  the  change  of  heart  is  spoken  of;  but  when  the  con- 
flict is  referred  to,  it  is,  ^^He  shall  bruise  thy  head."  There 
is  "  the  mediator  between  God  and  man."  And  we  have 
the  humanity  of  the  mediator  also,  for  is  He  not  of  the 
seed  of  the  woman  ?  And  while  His  humanity  is  fore- 
shadowed, we  have  at  the  same  time  a  hint  of  His  su- 
preme power,  inasmuch  as  He  is  more  than  a  match  for 
the  great  adversary  of  mankind.     Still  further,  in  the 


io8  The  Ages  Before  Moses. 

bruising  of  the  heel,  without  which  the  victory  is  not 
gained,  we  have  a  foreshadowing  hint  of  the  mystery  of 
the  atonement.  And  then  in  the  fact  that  it  is  only  at 
the  third  stage  that  the  victory  is  reached,  we  have  an 
intimation  that  the  victory  must  at  last  be  gained 
through  Christ ;  that  "  there  is  no  other  name  given 
under  heaven  among  men  "  by  which  we  can  be  saved. 
And,  iinally,  coming  to  individual  Christian  experience, 
we  are  warned  of  the  life-long  struggle  we  must  main- 
tain Avith  sin,  an^  the  only  way  in  which  victory  can  be 
secured  ;  while  at  the  same  time  we  have  the  comfort 
of  the  assurance  that  though  the  heel  (our  lower  nature) 
may  be  bruised,  the  head  will  not  be  broken.  These 
mortal  bodies  must  suffer  much,  and  at  last  dissolve  in 
weakness,  perhaps  in  agony  ;  but  at  the  worst  it  will  be 
only  the  bruising  of  the  heel.  Like  Christ  Himself,  by 
these  very  sufferings  we  shall  enter  into  our  glory  (Luke 
xxiv.  26). 

This  brief  analysis  may  serve  to  show  how  much  is 
folded  up  in  this  old  germ  of  prophecy.  Just  as  God 
«.  wraps  up  in  the  seed,  the  stem  and  the  root,  the  leaves 
and  the  branches,  and  all  that  afterwards  comes  out  of  it 
so  in  this  old  seed-bed  of  theology,  as  we  may  call  it,  He 
wraps  up  all  the  most  important  things  that  are  after- 
wards fully  unfolded.  Here  is  an  Evolution  study  that 
will  richly  repay  the  student.  There  is  a  true  doctrine 
of  Bible  evolution,  just  as  there  is  a  true  doctrine  of  evo- 
lution in  Nature,  if  scientific  men  would  only  keep  it 
in  its  place,  and  not  make  it  first  a  universal  dogma,  and 
then  a  self-existent  Deity. 

n.  Let  us  now  look  at  the  facts  in  history,  to  which 
the  prophecy  points,  and  which  constitute  its  fulfillment. 


The  Beginning  of  the  Gospel.  109 

In  the  first  place,  we  see  the  development  of  this  con- 
flict right  along  from  the  time  of  its  first  beginning; 
"  from  the  blood  of  righteous  Abel  to  the  blood  of  Zacha- 
rias,  slain  between  the  temple  and  the  altar ; "  and  from 
the  days  of  the  first  martyr,  Stephen,  down  to  the  present 
time,  when  in  heathen  lands  -converts  still  must  seal,  at 
times,  their  testimony  with  their  blood,  and  when  in 
Christian  lands  "  those  that  will  live  godly  in  Christ 
Jesus  must  suffer "  certain  kinds  of  persecution,  and 
keep  up  a  constant  conflict  with  the  powers  of  evil. 
The  conflict  will  go  on,  and  will  not  cease  until  the  last 
of  Satan's  captives  shall  be  rescued  from  his  grasp  and 
brought  as  sons  to  glory ;  when  there  shall  be  the  great 
gathering  of  the  people  around  Shiloh,  the  Prince  of 
Peace,  the  Captain  of  our  Salvation. 

But  of  all  that  long  conflict,  the  crisis,  the  decisive  ac- 
tion, is  that  to  which  our  attention  is  specially  called  in 
the  prophecy — the  conflict  that  the  Lord  Jesus  had  to 
wage  against  the  powers  of  darkness  and  the  machina- 
tions of  evil  men  when  He  was  here  upon  the  earth. 
We  see  Him  entering  the  lists,  so  to  speak,  immediately 
after  His  baptism.  He  grows  up  there  "  out  of  His  place  " 
just  like  any  of  the  rest  of  the  people,  in  the  silence  and 
obscurity  of  His  home  in  Nazareth;  but  in  the  fullness 
of  time  He  comes  forth  and  is  baptized  in  Jordan,  and 
anointed  with  the  Holy  Spirit ;  and  immediately,  we  are 
told,  the  Spirit  leads  Him  into  the  wilderness,  and 
there,  tempted  of  Satan  again  and  again,  He  stands 
His  ground  and  gains  the  victory— not  by  the  force  of 
omnipotence,  for  this  He  has  laid  aside,  but  armed  only 
vvith  the  weapon,  which  is  ours  as  well  as  His,  the  writ- 
ten Word :  and  thus  He  reverses  the  old  scene  in  Eden 


no  The  Ages  Before  Moses. 

when  Adam  fell.  "  The  second  Adam,  the  Lord  from 
heaven,"  stands  in  the  desert,  while  the  first  Adam,  of 
the  earth,  fell  in  the  garden.  After  that,  we  are  told  "  the 
devil  departed  from  Him,"  but  only  "  for  a  season."  All 
through  His  life  the  struggle  went  on,  besides  the  con- 
flict which  He  had  continually  to  wage  with  the  evil- 
minded  men  of  the  time.  He  not  only  had  to  struggle 
against  those  who  would  entangle  Him  in  their  talk, 
who  plotted  against  Him,  who  persecuted  Him  and 
sought  His  life,  and  finally  rejected  and  crucified  Him  ; 
but  He  had  this  darker  conflict  to  pass  through.  I 
know  there  are  many  in  these  days  that  scorn  the  idea 
of  spiritual  existences ;  that  especially  scorn  the  idea 
of  the  existence  of  evil  spirits.  But  apart  altogether 
from  what  the  Bible  says,  there  are  facts  in  science  and 
facts  in  history,  that  can  not  be  explained  at  all  if  you 
sweep  away  the  spiritual  world  from  this  earth.  Be- 
lieve me,  "  there  are  more  things  in  heaven,  and  on 
earth  too,  than  are  dreamt  of  in  our  philosophy,"  and 
he  has  very  little  experience  in  human  nature  who 
has  not  had  some  evidence  of  the  presence  and  agency 
of  evil  spirits,  and  something  to  corroborate  the  truth 
of  the  saying,  that  "  we  wrestle  not  against  flesh  and 
blood  only,  but  against  principalities  and  powers,  against 
spiritual  wickedness  in  high  places."  Our  Saviour,  hav- 
ing taken  our  place,  had  this  warfare  to  fight  all  through 
His  life. 

The  clouds  thicken  toward  the  end  of  His  career.  The 
great  crisis  of  the  conflict  is  at  the  close.  We  can  see  the 
evidence  of  it  in  many  passages,  as,  for  example,  John  xii. 
27-31.  "  Now  is  my  soul  troubled,  and  what  shall  I  say?" 
What  is  there  to  trouble  Him?     So  far  as  everything 


The  Beginning  of  the  Gospel.  hi 

that  could  be  seen  was  concerned,  there  was  much  to  re- 
joice His  spirit.  Certain  Greeks  had  come  to  see  Him, 
and  in  their  coming  His  prophetic  soul  recognized  the 
first  fruits  of  a  great  harvest  from  the  west.  So  there 
was  really  very  much  to  encourage  Him  at  that  particu- 
lar moment.  But  He  says:  "  Now  is  my  soul  troubled, 
and  what  shall  I  say?  Father,  save  me  from  this  hour; 
but  for  this  cause  came  I  unto  this  hour."  A  few  verses 
further  on  we  get  the  explanation  of  that  horror  of 
great  darkness,  that  was  coming  over  the  Saviour's  soul. 
He  says:  "Now  is  the  judgment  of  this  world."  The 
word  "judgment"  is  the  Greek  krisis:  "Now  is  the 
crisis  of  this  world.  Now  is  the  Prince  of  this  world  cast 
out."  This  explains  it  all.  He  is  coming  to  the  crisis 
of  the  conflict.  He  still,  in  calm  possession  of  Himself, 
can  speak  words  of  heavenly  rest  and  peace.  "  In  my 
Father's  house  are  many  mansions."  "  Peace  I  leave  with 
you  ;  my  peace  I  give  unto  you."  But  every  now  and 
then  we  see  some  sign  of  the  dark  conflict  in  which  His 
soul  is  engaged  all  alone.  "  Hereafter  I  will  not  talk 
much  with  you."  Why  ?  His  whole  heart  is  going  out 
in  love  to  His  disciples.  He  is  eager  to  tell  them  all 
they  would  like  to  know.  But  why  can  He  not?  Be- 
cause "  the  prince  of  this  world  cometh."  I  have  a  dark 
battle  to  fight  that  you  know  not  of.  "  The  prince  of 
this  world  cometh,  and  hath  nothing  in  me."  Here,  too, 
is  the  explanation  of  the  terrible  agony  in  the  garden 
when  "  His  soul  was  exceeding  sorrowful  even  unto 
death,"  and  when  sweat,  as  great  drops  of  blood,  ran 
down  to  the  ground. "  Here,  too,  the  explanation  of 
His  terrible  anguish  on  the  cross,  when  He  cried:  "  My 
God,  my  God,  why  hast  Thou  forsaken  me  ?  " 


112  The  Ages  Before  Moses. 

Have  you  not  often  asked  yourself  the  reason  of  the 
great  difference-  between  the  death  of  the  Lord  Jesus 
and  the  death  of  so  many  martyrs,  who  endured  un- 
heard-of tortures  without  flinching  or  uttering  a  cry  ? 
Look  at  Stephen  there,  when  the  stones  are  crashing 
around  him.  He  has  a  heavenly  smile  on  his  counte- 
nance, as  he  looks  upward  and  sees  Jesus  sitting  on 
the  right  hand  of  God.  There  is  glory  on  his  face, 
and  joy  in  his  heart,  and  manifest  triumph  in  his 
death.  There  is  nothing  of  this  in  the  death  of  our 
Lord.  Instead  of  passing  through  the  ordeal  in  glory 
and  triumph,  it  was  in  anguish  and  torture,  and  with 
agonizing  cries.  Why?  Had  the  Master  less  courage 
than  the  servants?  Was  He  less  able  to  endure  suffer- 
ing than  Stephen,  or  any  of  the  martyrs  ?  Oh,  no  !  It 
was  because  He  had  sufferings  to  bear  that  none  of  them 
had  any  knowledge  of.  He  had  their  battle  to  fight  as 
well  as  His  own.  As  the  Captain  of  their  Salvation  and 
ours,  He  stood  in  the  front  and  thickest  of  the  battle, 
and  by  His  strong  agony  gained  the  victory  for  them 
and  us.  It  is  to  this  dark  and  terrible  struggle  that  ref- 
erence is  made  in  the  Epistle  to  the  Colossians,  where 
we  read  :  "  Having  spoiled  principalities  and  powers,  He 
made  a  show  of  them  openly,  triumphing  over  them  in 
it,"  that  is,  the  Cross.  Here,  too,  we  learn  why,  when 
the  agony  is  over  and  He  is  about  to  yield  up  His 
spirit,  He  cries :  "  It  is  finished."  The  victory  at  last 
is  won. 

Thus  it  was  that  through  His  death,  the  final  bruis- 
ing of  His  heel,  He  destroyed  him  that  had  the  power 
of  death,   crushing  the  serpent's    head    and   delivering 


The  Beginning  of  the  Gospel.  113 

his  captives.  "  It  became  Him  for  whom  are  all  things 
and  by  whom  are  all  things  in  bringing  many  sons 
unto  glory  " — Stephen  and  all  the  martyrs  among  the 
rest — "to  make  the  Captain  of  their  Salvation  per- 
fect through  sufferings."  Now  that  He  has  gained  the 
victory,  that  victory  is  secured  for  all  the  rest,  who  may 
v/ell  face  death  in  any  form  bravely,  now  that  the  Cap- 
tain of  their  Salvation  has  conquered  all  its  terrors  for 
them.  It  is  secured  for  all  the  seed  ;  and  we  have  a 
picture  of  its  consummation  in  the  book  of  Revela- 
tion, where  is  celebrated  in  thrilling  imagery  the  final 
victory  of  the  saints  of  the  Lord  "  by  the  blood  of  the 
Lamb." 

But  while  victory  has  been  secured  for  us,  it  must 
also  be  accomplished  in  us.  There  must  be  a  conflict 
and  a  victory  in  every  human  heart.  There  is  not  only 
the  special  conflict,  which  the  Lord  Jesus  so  victoriously 
waged,  and  the  general  conflict  ending  so  triumphantly 
for  all  the  seed,  but  there  must  be  a  personal  conflict  in 
each  individual  soul.  My  friends,  you  and  I  will  not  be 
saved  simply  because  the  great  body  are  saved.  We 
must  be  saved  personally.  The  conflict  must  be  be- 
tween you  and  the  evil  one.  You  must  fight  that  battle. 
Not  in  your  own  strength — it  would  be  too  much  for 
you — but  in  the  strength  witli  which  the  Captain  of 
your  Salvation  will  supply  you.  The  relation  between 
Divine  power  and  human  agency  in  the  personal  con- 
flict, is  very  instructively  put  in  the  Epistle  to  the  Ro- 
mans, where  the  Apostle  says  :  "  The  God  of  peace  shall 
bruise  Satan  under  your  feet  shortly."  The  God  of 
peace  shall  bruise  Satan.     It  is  only  God  that  can  do  it. 


114  The  Ages  Before  Moses. 

But  it  must  be  done  "  under  your  feet."  If  you  do  not 
put  your  foot  on  him,  you  will  never  gain  the  victory. 
You  must  set  down  your  feet  firmly  on  your  old  sins — 
your  selfishness,  your  lusts  and  passions,  everything  in 
you  that  is  of  Satan — and  the  God  of  peace  will  cer- 
tainly make  you  "  more  than  conquerors  through  Him 
that  loved  us." 

Now,  let  me  only  remind  you  in  conclusion,  that  there 
is  nothing  which  can  compare  in  interest  and  importance 
with  this  conflict  of  which  we  have  been  speaking,  be- 
tween the  forces  of  good  and  of  evil.  You  may  be  very 
eager  about  certain  enterprises  on  which  your  heart  is 
now  set  ;  you  may  have  your  schemes  of  money-making 
or  of  ambition,  and  they  may  be  important  enough  in 
their  place  ;  but  when  we  in  our  turn  reach  the  now 
seemingly  distant  horizon,  where  will  all  these  schemes 
be  then  ?  Then  the  question  will  be,  not.  Did  your 
schemes  succeed  ?  Did  you  make  all  the  money  you 
M'anted  ?  Did  you  gain  the  summit  of  your  ambition  ? 
Not  these  ;  but  this :  Were  you  on  the  Lord's  side  ? 
Were  you  at  deadly  enmity  with  all  sin,  and  especially 
with  the  sin  in  your  own  heart  ?  Have  you  any  part  or 
lot  in  this  great  promise,  "  To  him  that  overcometh  will 
I  grant  to  sit  with  me  on  my  throne,  even  as  I  also  over- 
came, and  am  set  douai  with  my  Father  on  His  throne  ?  " 
Remember  the  Lord  Jesus  says,  "  He  that  is  not  with 
me  is  against  me."  It  is  not  enough  then  to  say  that 
you  do  nothing  against  Him.  You  must  take  a  defi- 
nite position  with  Him  and  against  His  enemies.  Are 
you  with  Him  ?  Are  you  sure  that  you  are  with  Him  ? 
I  beseech  you  to  make  sure  of  it  without  delay ;  for  it 


The  Beginning  of  the  Gospel.  115 

will  be  a  dreadful  thing  to  find  out,  after  it  is  too  late 
to  alter  it,  that  you  have  been  on  the  wrong  side,  that 
you  have  not  been  with  Christ,  and  therefore  against 
Him.  When  we  reach  "  the  point  of  sight  "  on  the 
horizon  of  the  present  age,  may  we  all  be  found  among 
the  conquering  seed. 


LECTURE    VI. 
THE   FIRST   AGE   OF   THE   CONFLICT. 

Gen.  iv.-ix.  17. 

IN  the  Eden  prophecy  (Gen,  iii.  15)  there  was  shad- 
owed forth  a  great  conflict  between  good  and  evil 
that  should  last  through  coming  ages.  Of  that  long 
conflict  this  is  the  first  age.  It  covers  the  whole  time 
of  antediluvian  history. 

It  is  important  for  us  to  keep  in  our  minds  the  length 
of  the  time,  sixteen  hundred  years  and  more — over  six- 
teen centuries  at  the  very  lowest  computation.  So,  of 
course,  we  can  not  expect  anything  in  the  shape  of  a 
continuous  history.  A  few  chapters  cover  the  whole 
ground ;  and  while  each  chapter  is  undoubtedly  histori- 
cal, the  whole  is  not,  properly  speaking,  history.  It  is 
not  continuous,  but  fragmentary.  The  fragments,  how- 
ever, are  not  miscellaneous  fragments  which  have  been 
accidentally  preserved.  Everything  that  is  there,  is 
there  for  a  purpose,  and  a  good  purpose ;  and  one  chief 
object  that  we  shall  keep  in  view  in  looking  over  these 
fragments  of  early  history,  is  to  find  out  the  use  of  the 
record  of  them  that  we  have  here ;  what  bearing  the)^ 
have  upon  the  great  subject  and  object  of  the  Bible. 

I.  First  we  have  the  story  of  Cain  and  Abel.  We  find 
here  a  picture,  I  may  say,  exhibiting  the  nature  of  the 
conflict  that  there  is  to  be  between  good  and  evil.  We 
(116) 


The  First  Age  of  the  Conflict.  117 

see  there  the  early  development  of  evil  in  its  antagonism 
with  good.  Perhaps  that  is  the  reason  why  it  belongs,  or 
seems  to  belong,  to  the  book  of  the  Generations  of  the 
heavens  and  the  earth.  If  you  look  at  your  Bibles,  you 
will  observe  that  this  chapter  comes  in  as  a  sort  of  ap- 
pendix to  that  book,  the  next  book  of  Generations  not 
commencing  till  the  fifth  chapter. 

First,  what  is  the  great  lesson  of  Cain's  history?  Is  it 
not  the  fearful  nature  of  sin  ?  See  to  what  terrible  re- 
sults it  leads  in  the  first  generation.  The  time  which  has 
elapsed  since  the  expulsion  from  Eden,  though  much 
longer  than  appears  to  the  superficial  reader,  is  neverthe- 
less comparatively  short ;  yet  the  germ  of  sin  that  is  in 
Cain's  heart  has  already  led  on  to  the  worst  of  crimes. 
We  learn  further  that  religious  observances  amount  to 
nothing  when  "  sin  lieth  at  the  door,"  as  it  is  expressed 
in  the  seventh  verse.  Cain  comes  with  his  offering  and 
presents  it  to  the  Lord,  and  as  far  as  appearances  are 
concerned,  everything  looks  well ;  but  "  sin  lieth  at  the 
door"  of  the  man's  heart,  and  it  is  of  no  avail. 

On  the  other  hand,  what  is  the  great  lesson  of  Abel's 
history  ?  He  comes  before  us,  apparently,  as  an  inno- 
cent man.  There  is  nothing  said  against  him  at  all 
events.  Yet  he  is  required  to  bring  an  offering.  He  is 
accepted,  apparently,  not  on  the  simple  ground  of  his 
goodness,  but  in  connection  with  the  offering  that  he 
brings.  It  is  the  offering  of  "  the  firstlings  of  his  flock." 
Here  we  have  the  first  record  of  sacrifice.  Perhaps  not 
quite  the  first  indication  of  it.  We  may  have  had  some 
trace  of  it  in  the  clothing  of  Adam  and  Eve  with  the 
skins  of  animals,  probably  offered  in  sacrifice  ;  but  this 
is  the  first  direct  account  we  have ;  and  already  in  this 


ii8  The  Ages  Before  Moses. 

first  sacrifice  of  "  the  firstlings  of  the  flock,"  we  are  re- 
minded of  the  "  Lamb  of  God  that  taketh  away  the  sin 
of  the  world." 

Next,  what  is  the  difference  between  Cain  and  Abel  ? 
Some  are  inclined  to  think  it  lay  entirely  in  the  offering  : 
not  in  the  men  at  all ;  but  if  you  look  at  the  narrative 
you  will  find  there  was  a  difference  in  the  men.  "  Unto 
Cain  and  his  offering  "  the  Lord  had  not  respect  ;  but 
"  the  Lord  had  respect  unto  Abel  and  his  offering."  A  del 
and  his  offering,  Cain  and  his  offering.  But  what  was 
the  difference  in  the  men  ?  The  great  difference  in  the 
men,  as  we  are  taught  in  the  Epistle  of  the  Hebrews, 
was  faith.  "  By  faith  Abel  offered  unto  God  a  more 
acceptable  sacrifice  than  Cain."  So  whatever  difference 
there  may  have  been  in  the  men  in  other  respects  (and 
there  no  doubt  was  very  much),  the  fundamental  contrast 
between  them  was,  that  Abel  had  faith,  while  Cain  had 
not.  Just  as  in  the  last  lesson  we  found  unbelief  to 
be  the  root  of  sin,  so  here  we  find  faith  to  be  the  founda- 
tion of  salvation.  It  may  be  that  the  way  in  which 
Abel's  faith  showed  itself  was  his  bringing  the  offering 
the  Lord  had  prescribed.  The  offering  of  Cain  seemed 
appropriate  enough  ;  but  inasmuch  as  we  are  told  that 
Abel  came  in  faith,  there  seems  reason  to  conclude  that 
the  offering  he  brought  was  one  that  the  Lord  had  pre- 
scribed ;  and  though  there  is  nothing  in  the  narrative  it- 
self to  suggest  it,  there  seems  to  be  sufficient  warrant  in 
subsequent  Scripture  for  the  idea  that  while  Cain's  offer- 
ing was  quite  appropriate  as  a  mere  act  of  homage,  ex- 
pressed in  the  sacrifice  of  property,  Abel's  offering  was 
not  only  the  sacrifice  of  property,  but  of  life,  involving 
not  merely  homage,  but  faith — a  faith  which,  however 


The  First  Age  of  the  Conflict.         119 

dimly,  looked  forward  to  the  coming  Seed  of  the  Woman, 
who,  by  the  sacrifice  of  His  life,  should  open  up  the  way 
for  sinful  man's  acceptance  with  a  holy  God. 

II.  The  next  great  subject  is  the  two  lines  of  descent 
from  Adam — through  Cain  and  through  Seth.  Re- 
member, however,  there  must  have  been  a  great  many 
more  than  two  lines.  There  are  those  that  thought- 
lessly suppose  Adam  had  no  more  sons  than  Cain, 
Abel,  and  Seth,  because  these  are  the  only  ones  men- 
tioned ;  and  for  the  same  weighty  reason  no  daughter  at 
all !  Hence,  of  course,  certain  difficulties !  When  the 
Bible  says  that  "  Cain  went  out  from  the  presence  of  the 
Lord,"  and  was  afraid  of  the  people  he  might  meet, 
"  where,"  they  ask,  "  could  the  people  have  come  from  ?  " 
They  do  not  realize  the  great  spaces  of  time  in  this  nar- 
rative. They  do  not  realize  that  Adam  was  one  hun- 
dred and  thirty  years  old  when  Seth  was  born.  It 
would  seem  from  the  way  we  are  told  of  the  birth  of 
Seth,  that  it  must  have  taken  place  very  soon  after  the 
death  of  Abel.  From  this  it  follows  that  Adam  must 
have  been  nearly  one  hundred  and  thirty  years  old  at  the 
date  of  Cain's  exile ;  and,  as  any  one  can  see,  there  is 
room  here  for  quite  a  considerable  population.  Well, 
why  are  these  two  lines  chosen,  and  these  alone?  I 
think  we  shall  find  the  reason  when  we  look  into  it. 

First,  look  at  the  Cainite  line.  There  we  find  again 
only  one  line  of  descent  selected  in  the  family  of  Cain, 
and  so  in  each  generation,  till  we  come  to  the  fifth, 
where  the  line  abruptly  ends.  The  probability  is  that 
Cain  had  a  number  of  sons  and  daughters,  and  that  a 
great  many  lines  of  descent  ran  out  from  him.  And  so 
with  Enos,  and  Irad,  and  all  the  rest.     Why  the  particu 


120  The  Ages  Before  Moses. 

lar  selection  ?  Evidently  it  is  to  bring  in  the  distin- 
guished family  of  Lamech,  that  had  so  much  to  do  with 
the  progress  of  arts  and  civilization.  But  what  has  that 
to  do  in  the  Bible  record  ?  In  the  first  place,  it  teaches 
us  that  civilization  is  a  human  development.  You  will 
find  in  traditions  of  the  heathen  nations,  accounts  of  old 
gods  and  demigods  that  introduced  the  various  arts,  and 
by  means  of  new  and  valuable  inventions  gave  early  im- 
pulse to  civilization.  Now,  here  we  have  the  arts  and 
civilization  introduced  as  a  purely  human  development, 
and  discredit  is  cast  on  all  these  old  stories,  and  the 
idolatry  connected  with  them — the  story  of  Prometheus, 
for  example,  who  stole  fire  from  heaven,  and  of  Vulcan, 
a  name  which  many  suppose  to  be  allied  etymologically 
to  "  Tubal  Cain." 

But  is  there  not  another  reason  why  this  family  is  in- 
troduced ?  It  is  to  teach  us  that  civilization,  good  as  it 
is,  important  as  it  is,  valuable  as  it  is,  does  not  meet  the 
wants  of  man  as  a  sinner.  It  is  no  antidote  to  sin.  It 
will  not  take  the  place  of  God's  way  of  salvation 
through  Christ  Jesus.  This  family  of  Lamech  was  a 
very  distinguished  family.  You  find  them  distinguished 
in  the  arts,  in  manufactures,  in  poetry,  and  music ;  but 
in  that  same  family  you  find  polygamy  and  murder,  and 
general  godlessness.  It  is  interesting,  in  connection 
with  this,  to  remember  that  these  traditions,  that  we 
find  in  other  nations  about  the  origin  of  the  arts,  very 
commonly  trace  their  origin  to  people  that  had  not  the 
best  of  characters. 

It  is  worth  while  to  pause  here  a  moment  and  reflect. 
Look  at  civilization  as  the  great  rival  of  salvation — the 
one  representing  what  man  can  do  for  himself,  the  other 


The  First  Age  of  the  Conflict.         121 

what  God  can  do  for  him.  There  are  a  great  many 
people  in  these  days  who  find  their  religion  in  civiliza- 
tion, in  progress,  in  the  wonders  of  the  nineteenth  cen- 
tury, in  the  great  developments  of  science  and  art,  in 
railroads,  and  telegraphs,  and  telephones,  and  phono- 
graphs. All  these  things  are  good  enough  in  their 
place.  All  these  things  are  valuable.  For  all  these 
things  we  ought  to  be  very  thankful.  But  these  things 
do  not  meet  our  deepest  wants.  Civilization  had  a  fair 
field  in  the  ancient  time:  in  this  Cainite  line  before  the 
flood ;  and  after  the  flood,  in  Egypt  and  in  Assyria,  in 
Babylon,  in  Greece  and  Rome.  It  achieved  wonders.  It 
reached  a  wonderful  development  in  the  histories  of 
these  countries.  But  what  was  the  issue  of  it  all  ?  Cor- 
ruption came  in,  and  the  whole  fabric  of  society,  with  all 
its  glories,  fell  into  decay  and  ruin.  "  The  tree  of  knowl- 
edge is  not  that  of  life." 

It  would  seem  from  the  history  of  ancient  civilization 
that  the  Fall  had  the  same  effect  upon  society  as  it  had 
upon  the  individual  man,  making  it  mortal.  What  then 
about  modern  civilization  ?  Must  it  go  the  same  road  ? 
Must  it  have  the  same  history  as  the  old  civilization  7 
Not  necessarily.  Then  civilization  was  working  out  its 
destiny,  so  to  speak,  alone.  Now  it  is  going  hand  in 
hand  with  God's  truth.  The  civilized  nations  are  no 
longer  the  heathen  nations.  The  civilized  nations  are 
the  Christian  nations,  and  it  is  because  civilization  and 
Christianity  have  been  going  on,  and  are  still  going  on 
hand  in  hand,  that  we  have  hopes  for  modern  civiliza- 
tion, especially  that  of  the  Anglo-Saxon  race.  Those 
that  seek  to  separate  the  two,  those  that  seek  to  under- 
mine Christianity,  to  destroy  its  institutions,  or  to 
6 


122  The  Ages  Before  Moses. 

weaken  its  influence,  are  the  greatest  enemies  of  the 
country.  They  are  the  enemies  of  modern  civilization. 
Coming  now  to  the  Sethite  line  in  the  fifth  chapter,  we 
have  again  to  ask  the  reason  why  this  one  line  among 
so  many  is  chosen.  Evidently  in  order  to  show  the  de- 
velopment of  religious  life  (undoubtedly  the  special  rea- 
son for  the  introduction  of  this  complete  line  of  descent 
is  because  it  gives  the  genealogy  of  the  coming  Mes- 
siah, but  we  speak  now  of  a  more  general  reason).  We 
have  had  the  development  of  worldly  life,  with  its  arts 
and  civilization,  and  progress :  and  now  we  have  the  de- 
velopment of  religious  life.  Here  it  is  very  interesting 
to  notice  the  title  to  the  fifth  chapter :  "  This  is  the 
book  of  the  generations  of  Adam."  Did  not  the  line  of 
Cain  belong  to  the  generations  of  Adam  ?  Were  not 
Cain  and  all  the  others  descendants  of  Adam  ?  To  un- 
derstand this  clearly,  it  will  be  necessary  to  go  back  to 
that  germinal  verse,  the  fifteenth  verse  of  the  third 
chapter.  Who  are  "  her  seed  ?  "  Many  superficial  read- 
ers think  it  is  all  mankind.  In  a  certain  sense  of  course, 
all  mankind  are  the  seed  of  the  woman  ;  but  suppose 
you  include  all  mankind,  where  do  the  seed  of  the  serpent 
come  in  ?  Is  it  not  quite  obvious,  that  the  seed  of  the 
woman  can  not  mean  all  mankind,  but  simply  those 
who  are  not  only  literally,  but  spiritually  the  seed  of 
the  woman,  those  who  are  found  on  the  side  of  good, 
the  side  of  God  and  of  righteousness.  Those  who  are 
of  an  opposite  spirit  are  the  seed  of  the  serpent,  "  the 
children  of  the  devil,"  as  they  are  called  in  the  New 
Testament,  Here  as  so  often,  "the  letter  killeth,  but 
the  Spirit  giveth  life."  Thus  in  the  highest  sense  the 
line  of  Cain  did  not  belong  to  the  generations  of  Adam. 


The  First  Age  of  the  Conflict.         123 

It  belonged  to  the  generations  of  the  serpent,  but 
"this,"  introducing  the  line  of  Seth,  "■  tliis  is  the  book 
of  the  generations  of  Adam."  In  the  same  way,  when 
in  the  previous  narrative  we  are  told  that  "  Adam 
called  his  wife's  name  Eve,  because  she  was  the  mother 
of  all  living,"  most  readers  take  it  in  the  sense  that  she 
was  the  mother  of  all  mankind.  But  why  give  her  a 
name  to  indicate  a  fact  so  obvious?  On  the  other  hand, 
when  you  take  "  the  living  "  in  the  spiritual  as  well  as  the 
literal  sense,  in  its  spiritual  sense  as  those  "  alive  unto 
God,"  those  v/ho  are  to  have  the  "  life "  which  God 
gives  through  His  Son,  how  beautifully  all  the  refer- 
ences correspond :  "  the  seed  of  the  woman,"  "  the 
mother  of  the  living,"  "  the  generations  of  Adam." 

Let  us  now  run  our  eye  along  the  line  of  Seth,  and  ^■ 
though  there  is  not  a  great  deal  in  it,  apart  from  the 
genealogy  itself,  what  there  is,  is  very  instructive  and 
suggestive.     We  see  life — spiritual,  eternal  life — devel- 
oped in  all  its  main  features  in  these  antediluvian  times. 

We  have  the  beginning  of  it  in  Enos.  The  name  of 
Enos  is  suggestive,  indicating  man  in  his  weakness. 
Man  in  his  weakness  looks  up  to  God  in  His  strength, 
and  calls  upon  His  name  (c.  iv.  26).  This  is  now  as 
then,  the  beginning  of  spiritual  life ;  realizing  our  own 
helplessness  and  calling  on  the  name  of  the  Lord. 

Following  the  line  down  quite  a  distance,  our  atten- 
tion is  next  fixed  upon  Enoch.  He  "  walked  with 
God."  A  prophecy  of  his  is  recorded  in  the  book  of 
Jude.  Perhaps  he  uttered  other  prophecies  of  which  we 
have  no  record  ;  and  undoubtedly  he  was  widely  known 
as  a  Christian  teacher  in  that  early  age  ;  but  that  to 
which  special  attention  is  called,  is  his  pure  and  holy 


124  The  Ages  Before  Moses. 

life.  "  Enoch  walked  with  God."  There  is  true  life. 
'*  Enoch  walked  with  God,  and  he  was  not,  for  God  took 
him."  Here  we  see  the  result  of  true  spiritual  life.  It 
triumphs  over  death.  May  we  not  have  here  a  repre- 
sentation of  what  would  have  been  the  destiny  of  all 
mankind,  if  Adam  had  not  fallen  ?  Perhaps  the  change 
that  passed  over  Enoch  was  of  the  same  kind  that  would 
have  passed  over  Adam,  after  his  probation  was  over,  if 
he  had  retained  his  innocence.  Whatever  we  may  say 
about  this,  I  think  it  is  evident  that  Enoch's  translation 
was  intended  to  be  a  witness  to  the  people  of  that  early 
age,  of  the  life  beyond,  the  life  with  God,  the  life 
above.  There  has  been  such  a  witness  in  each  of  the 
great  ages.  In  the  first  age,  Enoch.  In  the  middle  age, 
Elijah.  In  the  last  age,  the  Lord  Jesus  Christ  Himself, 
"the  Resurrection  and  the  Life." 

There  is  still  a  further  development  of  life,  along  the 
line  of  "  the  generations  of  Adam."  After  Enos  and 
Enoch,  we  come  to  Noah.  We  find  it  written  of  him 
also  that  he  "  walked  with  God."  What  was  the  result 
in  his  case  ?  He  passed  safely  through  the  great  deluge. 
We  have  in  the  life  of  Noah  a  witness  to  the  fact,  that 
if  one  walks  with  God,  if  one  really  leads  a  spiritual  life, 
he  will  not  only  be  victorious  over  death  as  Enoch  was, 
but  over  judgment.  Just  as  Noah  passed  safely  through 
the  judgment  of  the  flood,  so  you  and  I  will  pass  safely 
through  the  judgment  of  fire,  if,  like  Noah  and  Enoch, 
we  learn  to  walk  with  God. 

You  see,  then,  over  against  the  worldly  development, 
which  is  good  enough  in  itself,  but  not  at  all  satisfactory 
in  its  issue,  the  development  of  spiritual  life.  You  see 
how  it  reaches  away  into  the  beyond,  and  points  up- 


The  First  Age  of  the  Conflict.         125 

ward,  heavenward,  homeward,  God-ward.  In  this  we 
find  the  main  spiritual  teaching  of  the  book  of  the 
generations  of  Adam.  But  we  can  not  pass  on  without 
saying  a  word  about  certain  side  issues  to  which  alto- 
gether too  great  importance  is  sometimes  attached. 

First,  there  are  questions  of  chronology.  These  are 
manifestly  quite  incidental.  It  is  evident  that  such  pas- 
sages as  this  were  not  intended  to  be  used  for  the  purpose 
of  settling  definitively  the  chronology  of  history.  In 
the  first  place,  the  record  is  sometimes  quite  vague  in  its 
language,  as  for  example  in  the  tenth  chapter,  the  1 5th  to 
the  1 8th  verse,  ''And  Canaan  begat  Sidon,  his  first-born, 
and  Heth,  and  the  Jebusite,  and  the  Girgasite,  and  the 
Hivite,  and  the  Arkite,  and  Sinite,"  etc.  It  is  quite 
obvious  that  whole  races  are  referred  to  there,  and  not 
individuals.  In  the  second  place,  and  more  particularly, 
every  one  acknowledges  that  there  has  been  imperfec- 
tion in  the  transmission  of  numbers  throughout  the  Old 
Testament,  and  especially  away  back  here.  There  has, 
indeed,  been  a  wonderful  accuracy  in  the  transcription 
and  transmission  of  the  Scriptures,  even  the  oldest. 
God  in  His  providence  has  so  ordered  it,  that  we  have 
these  Scriptures  almost  identically  in  the  form  in  which 
they  were  first  given.  Still  remember,  there  is  no  infalli- 
bility or  inspiration  claimed  for  the  copyists,  and  hence 
there  have  sometimes  been  errors  in  the  transcriptions, 
almost  exclusively,  however,  in  the  figures,  for  reasons 
which  are  readily  perceived  by  scholars.  And  so  there  is 
a  decided  difference  in  the  numbers  given  in  the  Hebrew 
and  the  Samaritan  Pentateuchs,  and  in  the  Septuagint 
version.  All  three  are  different ;  from  which  it  seems  very 
clearly  to  follow  that  we  can  not  be  absolutely  certain  as 


126  The  Ages  Before  Moses. 

to  any  chronological  system  based  on  these  numbers.  A 
third  reason  why  it  is  obvious  that  this  record  was  not  in- 
tended to  be  used  for  the  purpose  of  settling  the  chronol- 
ogy of  the  world,  is  that  our  Saviour  did  not  think  it 
worth  while  to  correct  the  Septuagint.  There  have  been 
those  who  have  said,  "  We  have  nothing  to  do  with  the 
Septuagint.  It  is  the  Hebrew  Bible  we  have  to  do  with. 
Its  numbers  must  be  taken  as  absolutely  correct."  But 
if  so,  why  did  our  Lord  continually  use  the  Septuagint, 
which  had  so  many  wrong  figures  in  it,  and  never  cor- 
rect it  ?  The  reason  is  obvious  that  He  did  not  think  it 
worth  while,  because  ^t  was  not  His  mission  any  more 
than  it  was  the  purpose  of  the  written  word  to  teach 
chronology.  What  is  the  conclusion  to  be  drawn  from 
all  this?  It  is  that,  within  reasonable  limits,  questions 
of  chronology  ought  to  be  considered  open  questions. 

Another  side  issue  is  the  longevity  of  these  patriarchs. 
Some  are  staggered  because  this  is  so  unlike  anything 
we  know  of  in  these  days.  But  in  the  first  place,  the 
fact  is  confirmed  by  ancient  tradition.  In  the  second 
place,  a  sufficient  cause  is  quite  conceivable  even  apart 
from  miracle,  as  distinguished  physiologists  have  admit- 
ted, considering  man's  original  constitution  and  the  cir- 
cumstances in  which  he  was  placed  in  primeval  times. 
And  thirdly,  there  are  evidently  sufficient  reasons  why 
the  life  of  man  should  have  been  prolonged  in  these  early 
ages — to  give  opportunity  for  the  increase  of  popula- 
tion, and  for  the  transmission  of  ti-uth  before  the  inven- 
tion of  any  other  writing  than  that  which  was  traced  on 
the  tablets  of  man's  memory. 

III.  The  next  great  subject  is  the  intermixture  of  races 
— the  intermixture  of  the  seed  of  the  woman  with  the 


The  First  Age  of  the  Conflict.  127 

others,  and  the  consequences  thereof.  Here  we  get 
into  the  darkness  again.  We  find  indeed  one  result 
of  this  intermixture  that  seems  satisfactory :  the  de- 
velopment of  strength  and  genius.  "  There  were 
giants  in  the  earth  in  those  days,"  and  "  men  of 
renown."  But  what  does  it  all  amount  to  ?  The 
renown  of  these  men  has  been  brief.  We  have  not 
even  their  names  now.  On  the  other  hand,  the  effect 
of  these  intermarriages  to  which  our  attention  is  chiefly 
directed,  was  the  spread  of  universal  corruption.  As 
long  as  the  children  of  God,  the  children  of  life,  the 
children  of  light,  kept  themselves  separate  from  the  oth- 
ers, there  was  a  satisfactory  development  of  religious 
life,  as  already  noticed.  But  as  soon  as  the  children  of 
God  mixed  themselves  with  the  godless  and  profane,  in- 
stead of  raising  those  that  were  evil  to  their  own  level, 
they  themselves  were  degraded  to  the  level  of  those 
with  whom  they  associated  themselves.  This  is  so  al- 
ways. Such  alliances  are  not  blessed  of  God.  When  you 
find  the  righteous  entering  into  close  alliance  with  the 
wicked,  the  effect  of  it  is  not  the  elevation  of  the  wicked 
to  the  plane  of  the  righteous,  but  the  degradation  of  the 
righteous  to  the  level  of  the  wicked.  So  it  was  then. 
Corruption  spread  among  all  the  lines  until  it  became 
well  -  nigh  universal ;  and  then  the  dark  and  terrible 
judgment  of  the  flood  came  and  swept  them  all  away. 

Now  look  at  this  judgment  of  the  flood.  It  is  very 
obvious,  as  w.-  read  these  thrilling  chapters,  that  we 
have  the  account  of  an  eye-witness.  Especially  when  it 
is  read  in  the  original,  is  it  manifest  that  the  person  who 
wrote  it  was  one  that  saw  it  all,  and  was  stirred  to  the 
depths  of  his  being  with  the  wonderful  things  h^  had 


128  The  Ages  Before  Moses. 

seen.  The  story  is  quite  marvelous  as  a  literary  pro- 
duction. 

We  must  here  touch  a  little  on  the  difficulties  connect- 
ed with  the  story  of  the  flood.  These  difficulties  are  al- 
most all  founded  upon  the  idea  that  the  deluge  was  uni- 
versal;  that  it  covered  the  highest  tops  of  the  Hima- 
layas in  India,  the  Rocky  Mountains  here,  and  all  the 
mountains  over  all  the  earth.  It  is  but  reasonable,  then, 
to  ask  if  there  is  good  reason  for  insisting  that  it  was 
universal  ? 

I  know  of  only  three  strong  reasons  that  are  given  for 
this  position.  The  first  is  the  use  of  the  term  "  earth  " 
continually  throughout  the  narrative,  which  only  proves 
that  those  who  translated  the  Bible  into  English,  be- 
lieved the  flood  to  have  been  universal.  As  we  have  had 
occasion  already  to  prove,  the  word  "  earth  "  in  Hebrew 
means  just  as  readily  a  limited  district.  Why  do  not 
those  who  insist  so  strongly  on  the  wide  signification  of 
"  earth  "  here,  not  insist  upon  the  same  interpretation  in 
such  a  passage  as  Genesis  xii.  i,  and  make  it  an  article 
of  faith  that  Abraham  left  the  world  altogether  and 
went  to  another,  when  he  left  Ur  of  the  Chaldees  and 
went  to  Canaan  ?  The  second  argument  for  universality 
is  found  in  universal  expressions,  the  strongest  of  which 
is  Gen.  vii.  19:  "And  the  waters  prevailed  exceedingly 
upon  the  earth,  and  all  the  high  hills  that  were  under 
the  whole  heaven  were  covered."  Now  remember  that 
this  is  the  account  of  an  eye-witness,  vividly  describing 
just  what  he  saw,  water  on  every  side,  water  all  around, 
nothing  but  water — even  the  mountains  to  the  farthest 
verge  of  the  horizon  covered  over  with  water.  When, 
in  the  book  of  Job,  we  read  of  the  lightning  flashing 


The  First  Age  of  the  Conflict.  129 

over  the  whole  heaven,  the  meaning  surely  can  not  be 
that  a  lightning  flash  starts  at  a  certain  degree  of  latitude 
and  longitude,  and  makes  a  journey  right  round  the  world 
to  the  point  where  it  started.  "  The  whole  heavens  "  is 
evidently  bounded  by  the  horizon.  The  third  reason 
which  has  led  people  to  suppose  the  whole  earth  was 
covered  with  water,  is  found  in  the  tradition  that  the  ark 
rested  on  Mount  Ararat.  The  tradition,  we  say,  for  that  is 
all  the  authority  there  is  for  the  idea.  In  Gen.  vii.  4,  we 
are  told  that  the  ark  rested  on  the  mountains  or  highlands 
of  "Ararat."  The  word  "Ararat"  only  occurs  other 
two  times  in  the  Bible,  and  in  neither  place  does  it  refer 
to  what  was  only  long  afterward  called  Mt.  Ararat.  In 
Old  Testament  times  Ararat  was  not  a  mountain  at  all, 
but  a  district,  on  some  of  the  highlands  of  which  the 
ark  rested.  A  moment's  thought  will  show  that  it  could 
not  be  on  the  top  of  Ararat.  It  would  require  one  of  the 
hardiest  mountaineers  to  perform  such  a  feat  as  the 
climbing  of  Ararat.  It  would  be  the  most  inconvenient 
place  you  could  think  of  for  the  ark  to  rest  on.  When 
you  look  fairly  at  these  three  arguments  that  are  urged 
in  support  of  a  universal  deluge,  you  will  find  that  none 
of  them  really  demand  it. 

On  the  other  hand,  there  are  things  that  seem  to 
point  the  other  way.  In  the  eleventh  verse  of  the  seventh 
chapter  we  are  told  that  "  in  the  second  month,  the  sev- 
enteenth day  of  the  month,  were  all  the  fountains  of  the 
great  deep  broken  up,  and  the  windows  of  heaven  were 
opened."  There  is  no  indication  there  of  the  sudden 
creation  of  such  a  body  of  water  as  would  cover  the 
earth  to  the  depth  of  30,000  feet  above  the  old  sea-level. 
The  causes  that  are  assigned  are  just  such  as  could  be  most 


130  The  Ages  Before  Moses. 

r 

readily  and  naturally  used.  It  may  be  worth  while  to 
notice  here  in  passing,  an  attempt  which  has  been  made 
recently  to  cast  ridicule  upon  the  story  of  the  flood, 
by  representing  the  Bible  as  if  it  attributed  the  deluge 
to  nothing  else  than  a  long  heavy  rain,  whereas  the  first 
importance  is  given  to  an  entirely  different  cause  :  "  the 
fountains  of  the  great  deep  were  broken  up."  That  is 
just  what  would  appear  to  one  who  was  describing  such 
a  scene  as  we  imagine  this  to  be.  Suppose  there  had 
been  some  great  submergence  of  the  land  there,  as  has 
taken  place  in  other  parts  of  the  world.  There  would 
be  a  rushing  up  of  water  from  below,  from  "  the  foun- 
tains of  the  great  deep." 

Again,  in  the  first  verse  of  the  eighth  chapter,  natural 
agency  is  made  use  of:  '*  God  made  a  wind  to  pass  over 
the  earth,  and  the  waters  assuaged."  There  is  no  reason 
why  we  should  suppose  a  greater  miracle  performed 
than  was  necessary.  Still  further,  turn  to  the  tenth 
verse  of  the  ninth  chapter,  where  God  says :  "  I  estab- 
lish my  covenant  with  you,  and  with  every  living 
creature  that  is  with  you  ;  from  all  that  go  out  of  the 
ark,  to  every  beast  of  the  earth."  What  were  those 
beasts  of  the  earth  thus  distinguished  from  those  going 
out  of  the  ark?  Probably  they  were  those  that  came 
from  the  area  of  land  not  covered  by  the  flood. 

Then  again,  attention  is  called  to  the  purpose  of  the 
flood,  which  was  simply  to  destroy  the  race  of  men,  and 
it  is  not  to  be  supposed  they  had  traveled  a  great  dis- 
tance by  this  time,  from  their  original  place  of  abode. 
The  extent  of  the  flood  need  not  have  been  any  greater 
than  was  necessary  to  submerge  that  area. 

Further,  when  we  take  this  view,  not  only  do  geolog 


The  First  Age  of  the  Conflict.  131 

ical  and  other  difficulties  disappear,  but  there  is  decided 
confirmation  from  modern  scientific  research.  There  is 
no  evidence  in  geology  that  there  was  in  any  period  of 
the  earth's  history,  a  flood  great  enough  to  overtop  the 
Rocky  Mountains,  but  there  are  evidences  of  floods  as 
great  as  this  one  must  have  been,  for  the  purpose  of 
destroying  the  race.  I  do  not  know  how  it  is  in  the  im- 
mediate region  where  the  flood  is  supposed  to  have 
been.  I  do  not  know  whether  geologists  have  ex- 
plored it  sufficiently  ;  but  this  is  certain,  that  there  are 
evidences  of  similar  floods  in  other  parts  of  the  world. 
Some  of  our  own  geologists  have  discovered  evidences 
of  them  in  this  very  neighborhood.  You  have  not  to 
go  very  far  from  Chicago  to  find  such  traces  of  sudden, 
powerful,  and  transient  diluvial  action.  Then,  finally, 
this  view  of  the  deluge  removes,  of  course,  all  difficulty 
about  the  number  of  animals  in  the  ark,  because  all  that 
was  necessary  was,  that  the  species  more  nearly  con- 
nected with  man,  those  found  in  the  region  that  was 
submerged,  should  be  represented  in  the  ark. 

But  after  all,  the  question  of  extent  is  of  quite  minor 
importance  so  long  as  it  is  conceded  that  it  was  uni- 
versal in  the  sense  of  destroying  all  but  the  family  of 
Noah.  TJie  reality  of  the  judgment  is  the  great  thing, 
and  of  this  we  have  abundant  confirmation  from  tradi- 
tion. We  find  legends  of  a  flood  everywhere.  We  find 
them  among  the  Semitic  and  Aryan  and  Turanian  races. 
We  find  them  east  and  west,  and  north  and  south  ;  in 
savage  nations  and  civilized  nations;  on  continents  and 
in  islands ;  in  the  old  world  and  in  the  new.  And  if 
Egypt  is  a  solitary  exception,  which  is  very  doubt- 
ful, but  if  it  is,  the  exception  is  accounted  for  by  the 


132  The  Ages  Before  Moses. 

simple    fact    that    in    that    country  they   have   floods 
every  year. 

Here  again,  as  in  the  traditions  of  the  Fall,  there  is 
difference  enough  to  show  which  is  the  original  and 
true.  Other  traditions  of  the  flood  are  polytheistic, 
whereas  here  we  have  the  one  living  and  true  God. 
Those  are  full  of  mythological  elements,  whereas  here 
is  a  plain  narrative,  with  the  impressive  scene  vividly, 
but  quite  simply,  depicted.  In  heathen  traditions,  too, 
you  find  many  grotesque  items  and  exaggerations,  as.  for 
instance,  when  the  ark  is  described  as  three-fourths  of  a 
mile  long,  and  drops  of  rain  the  size  of  a  bull's  head  ; 
and,  generally  speaking,  a  conspicuous  absence  of  that 
moral  purpose  which  is  so  impressive  and  all-pervading 
in  the  narrative  before  us. 

Still  one  thing  more  before  we  pass — the  difficulty  that 
some  have  on  account  of  the  severity  of  the  judgment. 
But  in  the  first  place,  terrible  things  are  happening 
all  the  time.  Is  there  any  difference  in  principle  be- 
tween a  famine  that  destroys  hundreds  of  thousands, 
as  recently  in  India  and  in  China,  and  the  old  judgment 
of  the  flood  ?  And  then,  in  the  second  place,  are  not 
all  generations  swept  away  by  death  ?  It  is  true  that, 
in  the  ordinary  course  of  nature,  they  are  taken  away 
one  by  one ;  but  when  we  consider  the  height  to  which 
sin  had  grown,  and  the  necessity  of  marking  the  Divine 
displeasure  against  it,  we  can  see  a  sufficient  reason  why, 
instead  of  taking  that  generation  off  one  by  one,  accord- 
ing to  His  usual  procedure.  He  should  visit  the  earth  in 
judgment  and  take  them  all  away  at  once. 

And  herein  we  have  a  lesson  for  all  time,  and  one 
especially  needed  in  these  times.     The  tendency  nowa- 


The  First  Age  of  the  Conflict.         133 

days  is  to  make  far  too  light  of  sin.  People  hate  sin 
sufficiently  when  it  comes  in  the  shape  of  personal 
wrong;  but  looking  at  sin  in  itself,  they  are  disposed 
to  regard  it  with  a  very  great  deal  of  indifference. 
We  want  more  of  the  Bible  way  of  looking  at  sin  as 
infinitely  hateful,  and  deserving  of  God's  wrath  and 
curse ;  we  want  to  realize  that  it  is  indeed  "  that 
abominable  thing  which  God  hates." 

IV.  But  while  we  seek  to  learn  the  solemn  lessons  of 
the  judgment,  let  us  not  overlook  the  mercy  which  re- 
lieves its  darkness.  In  the  first  place,  we  see  the  Spirit 
striving  all  the  while  with  man.  Then  we  find  that 
after  it  appears  that,  notwithstanding  the  striving  of  the 
Spirit,  man  grows  worse  and  worse,  there  are  one  hun- 
dred and  twenty  years  of  respite  given  ;  and  then  after 
the  time  has  expired,  and  the  ark  has  been  built  and  Noah 
and  his  family  have  entered  into  it,  still  seven  days  are 
allowed  to  intervene  before  the  deluge  begins.  You  can 
imagine  how  the  people  would  laugli  at  Noah  and  his 
family  during  these  seven  days  of  waiting  in  the  ark,  while 
as  yet  the  sky  was  clear,  and  no  signs  of  rain  apparent. 
Again,  while  only  Noah  and  his  family  were  saved,  there 
was  an  open  door  for  all.  They  were  all  told  the  deluge 
was  coming.  They  were  all  informed  as  to  the  purpose 
of  the  ark.  You  can  not  imagine  any  of  them  coming 
to  the  door  of  the  ark  and  being  sent  away.  The 
reason  why  they  were  lost  was  simply  because  they 
would  not  be  saved. 

Then  when  we  come  to  the  judgment  itself,  we  see 
mercy  there  in  the  ark,  which  has  been  universally  rec- 
ognized as  an  impressive  picture  of  the  great  salvation. 
And   then   at   the  close,   the   sun   of   mercy  shines  out 


134  The  Ages  Before  Moses. 

bright  and  clear.  After  Noah  and  his  family  came  out 
of  the  ark,  God  renewed  His  covenant,  the  already  old 
covenant  of  grace.  It  is  evidently  the  old  one,  because 
He  says :  "  I  will  establish  my  covenant  with  you." 
"  Establish  "  it :  literally,  make  it  to  stand  ;  "  my  "  cove- 
nant, not  a  covenant  merely  :  as  a  "  covenant  of  eter- 
nity "  (v.  1 6),  where  the  word  used  is  that  interesting 
Hebrew  word  "  olam,"  which  signifies  the  past  as  well 
as  the  future,  as  in  the  90th  Psalm,  "  From  everlasting 
to  everlasting  Thou  art  God."  It  is  very  important  to 
bear  this  in  mind.  There  are  those  who  mistake  the 
mere  negative  addition,  "  neither  shall  there  any  more 
be  a  flood,"  for  the  whole — which  certainly  reduces  the 
covenant  with  Noah  to  very  small  dimensions.  Not  at 
all.  It  is  the  old  covenant  of  salvation  in  all  its  fullness, 
with  an  appropriate  negative  addition. 

And  appropriately  enough,  too,  there  is  a  new  sign. 
The  old  sign  had  been  the  cherubim  and  the  flaming 
sword  "  to  keep  the  way  of  the  Tree  of  Life."  That  was 
sufficient  for  the  time  in  the  beginning  of  man's  history, 
when  there  was  comparatively  a  small  population,  and 
when  none  were  at  any  very  great  distance  from  the  centre. 
But  now  the  population  is  to  be  scattered  all  over  the 
earth  ;  and  accordingly,  instead  of  the  old  local  cheru- 
bim, there  was  given  the  sign  of  the  rainbow,  a  sign  to 
be  seen  all  over  the  earth.  And  then  the  new  sign  was 
not  only  universal,  but  perpetual.  Belonging  to  the 
fixed  system  of  nature,  it  will  abide  to  the  very  end  of 
the  ages,  as  a  sign  and  witness  of  God's  faithfulness. 
Still  further,  it  was  a  singularly  appropriate  sign  of  "  the 
covenant  of  Olam,"  inasmuch  as  it  pointed  backward  to 


The  First  Age  of  the  Conflict.         135 

the  past  as  well  as  forward  to  the  future.     It  was  new  as 
a  sign,  and  yet  old  as  Nature  herself. 

There  are  those  who  not  only  fail  to  see  this,  but 
make  their  want  of  penetration  the  occasion  of  an  ob- 
jection. They  represent  the  Bible  as  responsible  for 
the  assertion  that  the  rainbow  was  created  after  the 
deluge,  whereas  any  one  that  is  acquainted  with  the  laws 
of  light  must  believe,  that  whenever  the  conditions  were 
present,  as  it  is  to  be  supposed  they  must  often  have 
been  before  the  flood,  a  rainbow  would  be  seen.  But 
what  does  the  Bible  say?  "I  do  set  my  bow  in  the 
cloud,  and  it  shall  be  for  a  token."  Even  in  English  the 
tenses  in  the  two  clauses  are  different,  but  in  the  original 
it  is  still  more  marked ;  for  the  tense  of  the  first  is  past,  and 
of  the  second,  future,  so  that  to  express  the  difference 
we  should  rather  render :  "  I  have  set  my  bow  in  the 
cloud,  and  it  shall  be  a  token."  The  bow  was  set  in  the 
cloud  in  past  time,  and  in  future  it  shall  be  a  token  of 
the  covenant.  Where  is  the  objection  now  ?  As  usual, 
it  only  serves  to  bring  out  the  wonderful  consistency  and 
accuracy  of  the  inspired  record.  And  now  that  your  at- 
tention is  called  to  it,  do  you  not  see  how  the  existence 
of  the  rainbow  from  the  beginning  made  it  all  the  more 
suitable  as  a  sign  of  that  covenant,  which  had  come 
down  from  the  old  times  before  the  flood? 

Let  us  now  look  at  the  sign  itself  and  see  how  exceed- 
ingly beautiful  and  appropriate  it  is.  We  might  spend 
an  hour  in  dwelling  on  its  beauties ;  but  we  have  time 
only  for  a  few  suggestions.  The  suitableness  of  the 
sign  in  connection  with  the  promise  that  there  should 
be  no  more  flood,  is  very  obvious.     But  notice  also  its 


136  The  Ages  Before  Moses. 

general  appropriateness.  Clouds  are  the  natural  symbol 
of  sorrow.  When  we  see  the  beautiful  bow  spread  upon 
the  clouds,  and  arching  the  heavens,  immediately  the 
thought  is  suggested,  that  however  darkly  the  clouds 
have  gathered  in  the  sky,  the  sun  is  shining  still ;  and 
we  learn  that  however  the  clouds  of  sorrow  may  gather 
around  us,  God  does  not  forget  us.  Heaven  is  not  closed 
against  us.  The  sun  is  shining  still  amid  the  gloom. 
Then  how  is  the  rainbow  formed  ?  It  is  formed  from 
drops  of  rain.  It  is  "  the  smiling  offspring  of  the  weeping 
cloud."  Whence  comes  its  beauty  ?  Out  of  the  natural 
darkness  and  dreariness  of  the  cloud.  "  There  may  be 
a  cloud  without  a  rainbow,  but  there  can  not  be  a  rain- 
bow without  a  cloud." 

Therein  we  see  the  value  of  sorrow.  Without  sorrow 
we  may  lose  a  great  deal  of  heavenly  beauty  and  grace 
and  loveliness.  It  is  quite  possible  to  have  our  darkest 
sorrows  so  transfigured  that  they  will  shine  in  heavenly 
beauty  in  the  sunlight  of  God's  face.  And  there  is  not 
only  the  transfiguration  of  our  sorrow,  but  the  assurance 
that  very  soon  it  will  pass  away.  When  you  see  the 
rainbow  in  the  sky,  although  the  rain  is  still  falling,  you 
know  it  will  soon  clear.  The  sun  will  soon  be  shining 
all  the  brighter  after  the  rain.  And  so  shall  it  be  in  the 
experience  of  those  who  have  taken  hold  on  that  covenant 
of  which  the  rainbow  is  the  enduring  sign.  Their 
afflictions,  however  heavy  and  interminable  they  may 
seem,  are  really  "light  and  for  a  moment"  when 
brought  into  comparison  with  "  the  far  more  exceeding 
and  eternal  weight  of  glory." 

This  has  been  a  dark,  sad  chapter.  But,  thank  God, 
at    evening  time  again  it    is  light.     Judgment    passes ; 


The  First  Age  of  the  Conflict.         137 

mercy  remains.  No  more  flood ;  but  the  rainbow  for- 
ever. Turn  to  the  last  book  of  the  Bible,  so  full  of  dark- 
est prophecies  of  judgment,  and  the  lovely  sign  of  never- 
failing  mercy  still  is  there.  "  There  was  a  rainbow  round 
about  the  throne."  Blessed  be  God  for  the  enduring; 
sign  of  the  old  and  everlasting  covenant  of  mercy.  ''  O, 
give  thanks  unto  the  God  of  heaven ;  for  His  mercy 
endureth  forever." 


LECTURE    VII. 

THE   SECOND   AGE. 
Gen.  ix.  15. — xi.  26. 

WE  come  now  to  the  second  age  of  conflict,  the 
record  of  which  extends  from  the  15th  verse 
of  the  9th  chapter  to  the  26th  verse  of  the  nth  chapter 
of  Genesis.  The  episodes  of  the  i4Lh  and  19th  chapters 
really  belong  to  the  same  subject,  as  we  shall  see.  It 
is  the  second  era  of  conflict,  but  the  third  of  probation. 
We  may  call  it  the  third  dispensation,  in  which  God 
deals  with  all  mankind.  The  first  is  where  He  deals 
with  Adam  and  Eve  in  Eden.  There  we  see  a  history 
which  follows  the  line  of  goodness  on  the  part  of  God, 
trial,  failure  on  the  part  of  man,  and  judgment,  with  mercy 
appearing  at  the  close — the  promise  coming,  as  it  were, 
out  of  the  bosom  of  the  curse.  The  second  dispensa- 
tion is  where  God  deals  with  all  mankind  during  the 
centuries  of  antediluvian  history.  There,  again,  we  see  a 
similar  development  on  a  larger  scale,  beginning  with 
mercy,  and  going  on  through  trial,  failure,  and  judgment, 
with  mercy  again  shining  out  in  the  rainbow  at  the  close. 
Here  we  have  the  third  dispensation,  in  which  God  deals 
in  mercy  with  all  mankind  ;  and  again  we  find  the  same 
general  history  of  trial,  failure,  and  judgment,  with 
mercy  reappearing  at  the  end  in  the  call  of  Abraham. 
"  The  mercy  of  the  Lord  endureth  forever." 
(138) 


The  Second  Age.  139 

It  is  interesting  to  notice,  in  connection  with  these 
three  dispensations,  the  special  symbols  employed  in  each, 
to  typify  the  goodness  and  the  grace  of  God.  In  the  first  A 
is  "  the  tree  of  life,"  the  symbol  of  the  covenant  of  law  ; 
and  that  symbol  disappears,  as  we  have  already  noticed, 
at  the  close  of  the  dispensation  in  Eden.  It  passes  out 
of  sight,  and  keeps  out  of  sight  all  through  the  history 
of  the  Bible,  and  only  reappears  just  at  the  close — at 
the  very  end  of  the  book  of  Revelation,  where,  after 
sin  and  weakness,  and  all  the  consequences  of  sin,  have 
passed  away,  and  man  again  stands  before  God  in 
purity,  "the  tree  of  life,"  the  old  symbol  of  sinless  Eden 
reappears.  The  symbol  of  the  second  dispensation  was 
the  cherubim  and  the  flaming  sword.  That  symbol  was,;, 
connected  with  the  covenant  of  grace,  and  so  it  is  kept 
before  us  all  the  while  in  the  Bible,  and  has  passed  into 
the  language  of  the  Church.  You  will  find  the  cheru- 
bim prominent  all  through  the  Old  Testament,  reap- 
pearing again  in  the  New,  and  familiar  to  every  Chris- 
tian at  the  present  day.  Then  the  symbol  of  the  third 
dispensation  is  the  rainbow.  That  is  before  us  all  the 
while.  It,  too,  reappears  in  the  book  of  Revelation, 
where  we  see  the  rainbow  round  about  the  throne. 

In  this  second  era  of  conflict,  or  third  of  probation,  we 
have  again  along  space  of  time  ;  not  indeed  so  long  as  in 
the  former,  but  still  very  long — over  five  hundred  years. 
To  get  some  idea  of  the  length  of  time,  think  for  a 
moment  what  the  state  of  the  modern  world  was  five 
hundred  years  ago.  That  is  a  good  deal  more  than  one 
hundred  years  before  America  was  discovered  by  Colum- 
bus. It  is  very  nearly  one  hundred  years  before  the  be- 
ginning of  modern  history,  as  distinguished  from  mediae- 


140  The  Ages  Before  Moses. 

val  history.  The  entire  volume  of  modern  history  is 
included  within  a  narrower  compass  than  the  time  of 
the  period  we  are  to  consider  to-night,  the  records  of 
which  are  contained  in  a  couple  of  chapters.  So  again 
we  have,  not  a  continuous  history,  but  only  fragments. 
Yet  these  fragments  are  very  important,  and  valuable, 
and  interesting,  as  I  hope  we  shall  see. 

I.  The  first  great  subject  that  comes  before  us,  as  we 
read  this  record,  is  the  unity  of  mankind.  We  are  told 
(Gen.  ix.  19),  "  these  are  the  three  sons  of  Noah,  and  of 
them  was  the  whole  earth  overspread."  Now  you  know 
there  has  been  a  great  deal  of  opposition  to  the  doctrine 
of  the  Bible-,  that  "  God  hath  made  of  one  blood  all 
nations  of  men  to  dwell  on  all  the  face  of  the  earth ;  " 
but  the  old  difficulties  that  were  raised  in  connection 
with  this  subject  are  rapidly  disappearing,  and  confirma- 
tions of  the  Bible  doctrine  are  coming  to  the  front. 
For  example,  there  was  much  made,  not  long  ago,  of 
the  great  physical  differences  between  the  races  of  man 
• — between  the  negro  and  the  white  man,  between  the 
Hottentot  and  the  Anglo-Saxon.  We  do  not  hear  much 
about  this  now.  As  long  as  it  suited  infidelity  to  make 
a  great  deal  of  these  differences,  they  were  constantly 
held  up  as  an  objection  to  the  Bible.  Now,  infi- 
delity has  shifted  its  position,  and  those  who  are  op- 
posed to  the  Bible,  instead  of  wishing  to  exaggerate 
these  differences,  want  to  reduce  them  as  much  as  pos- 
sible. Instead  of  making  a  great  deal  of  the  difference 
between  the  white  man  and  the  negro,  as  they  used  to 
do,  they  want  to  make  almost  nothing  of  the  difference 
between  man  and  the  beasts.  They  want  to  bridge  all 
these  chasms,  and  show,  not  only  how  the  different  races 


The  Second  Age.  141 

of  men,  but  how  all  the  different  species  of  animals  have 
come  from  the  same  parentage  !  Thus  unbelief  is  con- 
tinually shifting  its  base.  It  is  only  the  word  of  the 
Lord  that  endureth  forever. 

Then  again,  there  are  the  differences  in  language. 
Before  the  study  of  comparative  philology  arose,  the 
languages  of  men  were  thought  to  be  so  radically  dif- 
ferent, that  it  was  impossible  to  get  any  explanation  of 
the  variation  that  would  be  consistent  with  the  unity  of 
mankind.  But  in  the  beginning  of  this  century,  the  re- 
searches of  Sir  Wm.  Jones  in  the  Sanscrit,  followed  by 
those  of  Schlegel  and  Bopp  in  other  languages,  opened 
up  the  way  for  a  solution  of  the  difficulty.  In  1833, 
Bopp's  "  Comparative  Grammar  "  was  published,  setting 
forth  the  then  wonderful  fact,  that  the  Sanscrit,  the 
Zend,  the  Greek  and  Latin,  the  Lithuanian,  old  Sla- 
vonian, Gothic  and  German  languages  were  all  derived 
from  the  same  stem.  About  the  same  time  Prichard 
published  his  work  on  "  The  Eastern  Origin  of  the  Celtic 
Nations  ;  "  and  the  Indo-European  or  Aryan  group  of 
languages  was  complete,  extending  all  the  way  from 
India  on  the  east,  to  Ireland  on  the  west,  all  coming 
from  the  same  stem.  Then,  as  the  study  of  comparative 
philology  progressed,  it  was  discovered  that  the  Semitic 
languages,  which  seemed  to  be  so  vastly  different  from 
all  the  Aryan  group,  had  close  relations  with  them.  The 
two  great  departures  of  the  Semitic  on  the  one  hand  and 
the  Aryan  on  the  other,  come  together  when  you  trace 
them  back  far  enough.  Still  more  recent  investigations 
in  the  Turanian  languages,  which  seemed  at  first  to  be 
so  utterly  diverse  from  all  the  rest,  have  shown  their 
affiliation  also  with  the  others. 


142  The  Ages  Before  Moses. 

The  ethnologist  Latham,  than  whom  none  is  more 
impartial  as  an  investigator,  and  who  betrays  no  lean- 
ing toward  the  Bible,  in  his  book  on  "  Man  and  his 
Migrations,"  based  especially  on  linguistic  considera- 
tions, traces  back  all  the  races  of  men  to  one  origin.  He 
works  geographically  from  the  extremities  to  the  centre, 
and  is  constrained,  by  following  the  affinities  of  languages, 
to  follow  the  races  of  man  back  to  the  same  region  of 
the  world  where  the  old  Bible  puts  man  in  the  begin- 
ning. And  even  Haeckel,  than  whom  none  is  more  bit- 
terly opposed  to  the  Bible  and  all  Christirn  ideas,  is  con- 
strained to  take  substantially  the  same  position.  But 
when  he  finds  his  investigations  pointing  exactly  in  the 
same  direction  as  the  Bible  does,  viz.,  to  the  neighbour- 
hood of  the  Euphrates  valley,  what  does  he  do  ?  He 
will  not  carry  his  lines  there.  He  traces  them  a  little 
further  south  and  runs  them  into  the  ocean,  and  then 
says,  "  We  must  suppose  there  was  a  continent  here  !  " 
There  is  not  one  particle  of  evidence  to  show  that  there 
was  ever  a  continent  there  ;  but  he  tells  us  we  must  sup- 
pose a  continent  there,  now  sunk  into  the  ocean,  on 
which  continent,  if  you  could  get  down  to  it,  you  would 
find  the  remains  of  the  ape-like  men,  and  the  man-like 
apes,  which  form  the  missing  link  between  man  and  the 
beasts  !  We  have  not  anything  now  to  do  with  the  con- 
venient place  to  which  Haeckel  refers  us  for  the  proofs 
of  his  wild  theories ;  we  only  note  his  vmwilling  testi- 
mony to  the  substantial  correctness  of  the  Biblical  eth- 
nology. Still  we  can  not  help  raising  the  question, 
what  would  be  thought  of  any  Christian  apologist  who 
would  advance  such  an  idea,  who  would  try  to  answer 
objections  made  to  the   early  history  of  the   Bible  by 


The  Second  Age.  143 

saying,  "You  must  suppose  all  these  events  took  place 
on  a  continent  now  under  the  ocean,  and  if  we  could 
only  get  down  to  it  we  should  find  all  the  evidence  any 
reasonable  man  could  desire?" 

The  unity  of  mankind  is  further  proved  by  the  wide- 
spread and  universal  traditions  of  the  deluge,  for  ex- 
ample. How  comes  it  that  wherever  you  go,  north, 
south,  east,  or  west,  to  the  ends  of  the  earth,  and  to  the 
uttermost  isles  of  the  sea,  you  find  still  these  traditions 
of  the  deluge  ?  It  can  be  explained  only  on  the  sup- 
position of  the  unity  of  mankind,  and  their  unity  in  the 
family  of  Noah. 

The  question  of  the  antiquity  of  man  has  been  asso- 
ciated with  that  of  unity.  It  is  too  large  a  subject  to 
enter  upon  here,  especially  as  we  do  not  meet  it  so  di- 
rectly as  we  do  the  question  of  unity.  Suffice  it  to  say 
that,  as  research  progresses,  there  seems  less  and  less 
reason  for  the  idea  that  tens  of  thousands  of  years  have 
elapsed  since  man  began  his  career.  Old  dynasties  in 
Egypt,  once  supposed  to  be  successive,  are  now  proved 
to  have  been  contemporaneous.  The  so-called  Stone, 
Bronze,  and  Iron  periods  are  found  to  be  not  so  sharply 
defined  as  they  were  thought  to  be.  It  is  found  that 
they  do  not  demand  so  much  time  for  their  develop- 
ment and  transition  as  was  once  supposed,  as  Dr.  Schlie- 
mann's  recent  researches  on  the  site  of  Troy  have  de- 
monstrated. And  even  the  geological  argument,  which 
was  the  stronghold  of  the  extreme  antiquarians,  now 
seems  to  point  the  other  way.  Witness  the  calculations 
made  by  the  State  geologist  of  Minnesota  in  regard  to 
the  recession  of  the  Falls  of  St.  Anthony,  leading  to  the 
conclusion  that  less  than  9,000  years  must  have  elapsed 


144  The  Ages  Before  Moses. 

since  the  glacial  period.  Then  again,  we  have  the  simi- 
lar researches  of  our  own  Dr.  Andrews,  based  on  the 
wasting  away  of  the  western  shores  of  Lake  Michigan, 
and  the  piling  up  of  sand  on  the  southern  shores,  on  a 
careful  study  of  which  he  bases  the  conclusion  that  the 
interval  between  the  close  of  the  glacial  period  and  the 
present  time  can  not  be  more  than  7,500  years.  A  cor- 
responding series  of  calculations  was  made  independ- 
ently on  the  shores  of  Lake  Huron,  which  confirmed  the 
results  reached  by  Dr.  Andrews.  Thus  the  very  waves 
of  our  magnificent  lakes  and  the  spray  of  our  falls  lift 
up  their  voices  and  bear  witness  to  the  truth  of  God  as 
against  the  wild  theories  of  man.  I  have  already  said 
the  Bible  does  not  undertake  to  determine  questions  of 
chronology.  Within  reasonable  limits  questions  of 
chronology  ought  to  be  open  questions.  But  in  view  of 
the  wild  ideas  of  man's  antiquity  so  widely  prevalent  in 
recent  times,  and  utterly  at  variance  with  the  Bible  his- 
tory, it  is  satisfactory  to  note,  that  all  the  lines  of  evi- 
dence are  pointing  in  the  direction  of  much  shorter 
periods  than  science  was  supposed  at  one  time  to  de- 
mand. So  much  on  the  unity  of  mankind  and  the  re- 
lated question  of  the  antiquity  of  the  race. 

IL  We  come  next  to  Noah's  prophecy — the  second 
great  subject — in  which  the  future  of  the  three  great  races 
is  outlined.  Just  as  in  Gen.  iii.  15  we  had  the  germ 
^  of  saving  truth,  so  here  in  this  little  prophecy  we  have 
the  germ  of  history.  The  background  is  dark.  It  is  the 
doom  of  Canaan :  "  Canaan  shall  be  a  servant,  and  a 
servant  of  servants  unto  his  brethren ;  "  a  doom  which 
was  quite  literally  fulfilled,  as  subsequent  history  shows. 
But  is  there  not  also  a  general  foreshadowing  of  the 


The  Second  Age.  145 

destiny  of  the  Hamitic  nations?  Here,  everything 
seemed  to  be  contrary  at  first.  Nimrod,  a  grandson 
of  Ham,  was  the  founder  of  the  first  great  empire  that 
arose  in  the  Euphrates  valley,  and  Mizraim,  a  brother 
of  Canaan,  goes  to  the  south  and  founds  the  great  em- 
pire of  Egypt.  Thus  the  two  great  nations  that  first 
arose  in  history  were  of  Hamitic  stock.  Yet  follow  the 
long  course  of  history,  and  see  how  it  agrees  with  this 
prophecy.  "  The  mills  of  God  grind  slowly,  but  they 
grind  exceeding  small."  God  can  afford  to  wait,  and 
prophecy  can  afford  to  wait.  By  and  by,  the  sceptre 
passes  entirely  away  from  Ham,  and  comes  first  into  the 
hands  of  Shem,  and  finally  into  the  hands  of  Japheth. 
You  find  all  the  Hamitic  nations  degraded,  many  of 
them  in  servitude,  and  none  of  them  cutting  any  figure 
in  the  world's  history,  after  a  few  centuries  have  passed 
away. 

From  the  dark  background  of  doom  we  now  turn 
away  and  look  at  the  foreground  of  blessing.  "  Blessed 
be  Jehovah,  God  of  Shem."  This  is  evidently  the  great 
blessing.  The  very  form  shows  it.  It  is  not  so  much 
a  benediction  as  a  hallelujah.  "  Blessed  be  Jehovah, 
God  of  Shem  !  "  This^  then,  is  to  be  Shem's  portion, 
the  knowledge  of  the  one  living  and  true  God.  The 
Hamitic  nations  first,  and  afterward  the  Japhetic  races, 
became  great  and  powerful  ;  but  only  in  the  Semitic 
line  do  we  find  the  original  Monotheism  faithfully  pre- 
served. Further,  it  is  not  only,  blessed  be  the  God  of 
Shem,  but  :  "  blessed  be  Jehovah,  God  of  Shem,"  Jeho- 
vah, the  covenant  name,  indicating  God's  relation  to  His 
own  people.  So  you  find  the  covenant  is  kept  in  the  line 
of  Shem,  and  along  that  line  you  have  the  development 
7 


146  The  Ages  Before  Moses. 

of  salvation,  and  at  the  end  of  its  most  highly  favored 
branch,theSaviourof  the  world,  Jehovah  Jesus.  "  Blessed 
be  Jehovah,  God  of  Shem." 

What  about  Japheth?  "God  shall  enlarge  Japheth, 
and  he  shall  dwell  in  the  tents  of  Shem."  He  can  not 
have  the  great  blessing  of  Shem.  The  promised  seed 
can  not  come  in  both  lines.  So  his  blessing  must  be 
less  ;  but  "  God  shall  enlarge  Japheth,"  a  mere  providen- 
tial blessing  in  the  first  instance,  conferred  by  the  Su- 
preme Ruler  of  the  world,  not  as  Jehovah,  but  as  God. 
"  Blessed  be  Jehovah,  God  of  Shem,"  but  "  God  shall 
^  enlarge  Japheth."  There  was  not,  indeed,  very  much 
enlargement  for  a  time  ;  just  as  we  found,  that  for  a 
time  the  history  of  the  Hamites  seemed  to  augur  any 
thing  rather  than  a  doom  of  servitude.  But  here  again, 
the  sure  word  of  prophecy  vindicated  itself  in  history. 
The  Medes  and  Persians,  who  ruled  in  the  East,  on  the 
ruins  of  the  ancient  Hamitic  and  Semitic  monarchies, 
were  descendants  of  Japheth  ;  and  all  the  great  mon- 
archies which  have  figured  conspicuously  in  the  world's 
history  from  that  time  to  this,  have  belonged  to  the 
same  great  family :  the  Greeks,  who  filled  the  world 
with  their  words  and  their  wisdom  ;  the  Romans,  who 
subdued  it  by  the  force  of  their  invincible  arms ;  and  those 
ancient  German  and  Slavonian  races,  who,  mingled  with 
the  remnants  of  the  Greek  and  Latin  empires,  have 
given  birth  to  those  great  nations  of  modern  Europe 
that  now  sway  the  destinies  of  the  world,  and  people  it 
to  its  remotest  bounds.  This  enlargement  has  been  most 
wonderful,  not  only  in  point  of  geography  and  territory, 
but  in  respect  of  material  and  intellectual  progress.  It 
is  not  too  much  to  say  that  "  the  metaphysics  of  the 


The  Second  Age.  147 

Hindoos,  the  philosophy  of  the  Greeks,  the  mihtary 
prowess  of  the  Romans,  and  the  modern  science  and 
civiHzation  of  the  world,  are  due  to  the  race  of  Japheth." 
And  when  the  stationary  character  of  the  families  of 
Shem,  and  the  contraction  and  degradation  of  the  fami- 
lies of  Ham,  are  taken  into  account,  it  is  truly  wonderful 
to  note  the  contrast  in  the  families  of  Japheth,  in  fulfill- 
ment of  that  wondrous  word  of  ancient  prophecy,  "  God 
shall  enlarge  Japheth." 

But  this  is  not  all;  "he  shall  dwell  in  the  tents  of  :, 
Shem."  This  has  been  literally  and  very  obviously  ful- 
filled in  the  progress  of  both  conquest  and  colonization. 
The  history  of  the  colonization  of  the  lands  of  Shem  by 
the  sons  of  Japheth  is  one  of  the  most  interesting  and 
instructive  chapters  in  the  history  of  the  ancient  world  ; 
and  it  is  continued  in  the  history  of  the  modern  world 
too.  But  there  is  much  more  than  this  in  the  prophecy. 
It  points  to  a  time  when  the  house  of  Shem  shall  be 
opened  to  admit  the  descendants  of  Japheth,  when  the 
covenant,  which  was  the  peculiar  heritage  of  Shem, 
shall  become  the  heritage  of  Japheth  too.  This 
dwelling  in  the  tents  of  Shem  thus  points  to  a  fu- 
ture sharing  in  the  blessing  of  Shem— the  great  bless- 
ing of  having  Jehovah,  the  God  of  the  covenant,  as 
their  God.  Need  I  say  how  signally  and  gloriously  this 
too  has  been  fulfilled  ?  Look  back  along  the  vista  of 
the  past,  some  eighteen  hundred  years,  and  you  will  see 
some  Roman  soldiers  knocking  at  a  Jew's  door  in  Joppa.  / 
They  are  from  Caesarea,  the  messengers  of  the  centurion 
Cornelius.  What  do  they  want  ?  They  want  a  Jew  to 
open  the  door  and  let  them  in.  They  bring  a  message 
from  their  master  to  the  apostle  of  the  circumcision,  to 


148  The  Ages  Before  Moses. 

ask  if  he,  their  master,  a  son  of  Japheth,  may  come  into 
the  tents  of  Shem.  The  apostle  hesitates.  He  thinks 
it  is  a  hard  thing  to  open  that  door  that  has  so  long  been 
shut.  But  a  heavenly  vision  comes  and  tells  him  it 
must  be  done.  The  time  is  come.  The  door  is  opened, 
and  Cornelius  enters  in.  And  sons  of  Japheth  follow 
him,  first  in  little  companies,  and  then  in  crowds.  And 
here  are  we  to-night,  far  away  beyond  the  Pillars  of 
Hercules,  far  away  beyond  that  mighty  ocean,  which 
seemed  to  them  the  world's  boundarj^  sitting  in  the 
tents  of  Shem,  erected  where  stood  so  long  the  forest 
primeval  or  the  boundless  prairie,  worshiping  the  God 
of  Shem,  studying  the  prophecy  given  of  old  to  Shem, 
and  praying  in  our  time  that  the  wandering  sons  of  Shem 
may  be  brought  back  again  to  Jehovah,  God  of  Shem, 
to  enjoy  those  covenant  blessings  to  which  we  un- 
worthy sons  of  Japheth  have  been  made  so  welcome. 
"  Oh,  the  depth  of  the  riches,  both  of  the  wisdom  and 
knowledge  of  God.  How  unsearchable  are  His  judg- 
ments, and  His  ways  past  finding  out !  For  who  hath 
known  the  mind  of  the  Lord,  or  who  hath  been  His 
counsellor?  For  of  Him,  and  through  Him,  and  to 
Him  are  all  things :  To  whom  be  glory  forever,  Amen." 
No  wonder  the  apostle  Paul  burst  into  such  an  ascription 
of  praise  to  God,  when  he  saw  how  wonderfully  this  old 
prophecy  had  been  fulfilled  in  the  long  course  of  tedious 
history. 

HI.  The  next  great  subject  is  the  World  Register  in 
the  tenth  chapter.  Here  we  are  to  distinguish  between 
the  Church  Register  and  the  World  Register;  between 
the  register  of  the  nations  of  the  earth  and  of  the  special 
line  along  which  salvation  is  to  run,  and  from  which  the 


The  Second  Age.  149 

Messiah  is  to  come.  In  Gen.  x.  21,  the  sons  of  Shem 
are  introduced,  "  Unto  Shem  also  were  children  born," 
and  so  on.  But  further  on,  in  the  eleventh  chapter 
and  tenth  verse,  "  these  are  the  generations  of  Shem." 
In  the  one  case  you  have  the  sons  of  Shem  all  men- 
tioned, and  in  the  other  you  have  the  "  generations  of 
Shem,"  introducing  the  line  of  the  promised  Messiah. 

Now,  looking  at  this  world  register,  it  is  just  a  list  of 
names  apparently,  but  it  is  of  very  great  value.  It  is 
of  great  historical  value,  as  some  few  scholars  that 
have  devoted  themselves  to  its  study  have  found  out. 
In  connection  with  this  study  it  is  interesting  to  notice 
how  old  difficulties  disappear  as  discoveries  are  made. 
For  example,  one  of  the  great  difficulties  used  to  be 
that  Nimrod,  a  grandson  of  Ham,  is  set  before  us  as  the 
founder  of  the  first  kingdom  in  the  Euphrates  valley. 
Now,  according  to  our  historical  records,  there  was  a 
Semitic  people  there  all  the  while.  How  were  the 
Bible  and  history  to  be  reconciled  ?  The  lovers  of  the 
Bible  believed  it  would  be  reconciled  some  day,they  did 
not  know  when  or  how.  Meantime  Sir  Henry  Rawlin- 
son  goes  on  with  his  researches,  and  by  and  by  publishes 
to  the  world  the  long-delayed  historical  evidence  for 
the  existence  of  a  Hamitic  Nimrod.  Later  on  we  are 
favored  with  George  Smith's  wonderful  discoveries  in 
the  old  brick  and  stone  library  of  Assurbanipal.  There, 
have  been  found  not  only  some  of  the  very  names  in 
this  register,  but — most  interesting  of  all  to  Bible  stu- 
dents— some  old  bilingual  tablets,  showing  side  by  side  a 
Semitic  and  a  Hamitic  inscription,  the  latter  the  older 
of  the  two :  thus  completely  clearing  away  a  long- 
standing difficulty,   and    turning  a   stock   objection   of 


150  The  Ages  Before  Moses. 

infidels  to  a  remarkable  confirmation  of  the  truth  of 
the  Bible. 

But  we  must  not  dwell  on  the  mere  history.  Let  us 
try  to  catch  the  spirit  which  gives  life  to  these  old  letters 
and  names.  The  Bible  is  not  a  book  of  archaeology  or 
ethnology.  What  then  is  this  list  of  names  here  for? 
It  is  to  show  that  though  these  nations  must  be  suffered 
for  a  time  to  walk  in  their  own  ways,  yet  God  will  not 
loose  His  hold  upon  them.  Three  times  has  God  dealt 
with  all  mankind.  Three  times  they  have  rejected  Him. 
Now,  He  intends  to  let  the  prodigals  go.  But  He  will 
not  let  them  stay  away.  He  will  keep  their  names  in 
His  book.  Suppose  you  had  some  prodigal  son  that 
had  wandered  away,  and  you  had  not  seen  him  for  a 
long  time.  From  time  to  time,  there  come  messages 
that  he  is  getting  worse  and  worse,  until  you  feel  almost 
like  disinheriting  him.  Yet  you  would  hesitate  a  long 
time  before  you  would  take  the  old  family  Bible  and 
strike  out  his  name.  The  prodigal  may  come  back,  and 
when  he  comes,  his  name  shall  be  there  still.  So  God 
in  His  mercy,  will  not  strike  out  the  names  of  any  of 
those  poor  prodigal  nations.  They  will  all  return  to 
Him  some  time.  These  nations  that  were  scattered 
A  abroad  in  the  Dispersion  will,  as  we  shall  see,  come  to- 
gether again  and  be  gathered  around  the  Cross,  and 
around  the  Throne. 

Here  we  see,  as  we  shall  have  opportunity  constantly 
of  seeing,  how  broad  the  Bible  is.  There  are  those  that 
speak  as  if  the  heathen  were  outside  altogether,  and 
their  religions  of  falsehood  all  compact.  The  Bible 
does  not  speak  in  that  way.  The  Bible  is  as  broad 
as  the  world  ;    as  broad  as  mankind.       It    is  not  Jew- 


The  Second  Age.  151 

ish.  Even  when  the  river  of  the  water  of  hfe  has  to 
be  narrowed  down  into  a  Jewish  channel  for  a  while, 
still  the  outside  world  is  acknowledged,  and  most  kindly 
acknowledged  whenever  it  deserves  it.  No  word  of  tol- 
eration for  a  place  like  Sodom  ;  but  when  a  man  like 
Melchizedek  comes  on  the  scene,  what  respect  is  shown 
him.  He  was  out  of  the  regular  line,  but  he  was  a  good 
and  pure  man,  a  priest  of  the  "  Most  High  God,"  an 
olden  type  of  the  coming  Saviour,  and  he  is  so  acknowl- 
edged and  treated.  Or,  think  of  Job.  He  does  not  seem 
to  have  had  a  place  in  the  line  of  promise  and  covenant ; 
yet  see  how  the  Bible  speaks  of  him  as  "  perfect  and  up- 
right ;  one  that  feared  God  and  eschewed  evil."  And 
even  Balaam — how  kindly  and  charitably  is  he  dealt  with, 
though  he  proved  to  be  so  bad  a  man.  Herein  we  see 
that  we  of  the  nineteenth  century  are  not  at  all  ahead 
of  the  Bible  in  the  new  position  we  are  taking  in  regard 
to  heathen  religions.  We  are  but  following  in  its  wake, 
now  that  we  are  beginning  to  recognize  some  good  in 
Buddhism,  in  Parseeism,  in  Confucianism  —  in  all  the 
old  religions,  however  much  covered  up  and  concealed 
by  masses  of  corruption.  Why  should  we  not  expect, 
that  in  addition  to  what  nature  teaches,  and  in  addition 
to  the  light  that  shines  in  mind  and  conscience,  there 
should  be  some  remnants  of  the  old  universal  revelation 
that  is  spoken  of  in  the  book  of  Genesis?  When  our 
Saviour  says,  "  Other  sheep  I  have,  that  are  not  of  this 
fold,"  He  has  these  nations  in  view.  Again,  what  is  the 
reason  that  after  appointing  the  twelve,  "  the  Lord  ap- 
pointed other  seventy  also,"  as  Luke,  the  evangelist  for 
the  Gentiles,  tells  us?  Just  as  the  twelve  represent 
the  twelve  tribes,  so  these  seventy  represent  the  whole 


£$2  The  Ages  Before  Moses. 

heathen  world.  Count  the  names  in  the  loth  chapter 
of  Genesis ;  you  will  find  the  number  seventy.  "  God 
so  loved  the  World,  that  He  gave  His  only  begotten 
Son,  that  whosoever  believeth  in  Him  should  not  perish, 
but  have  everlasting  life." 

IV.  The  next  great  subject  is  the  Dispersion,  conse- 
quent on  the  great  Babel  enterprise  as  recorded  in  the 
nth  chapter.  First,  where  was  the  harm?  Evidently 
there  was  nothing  wrong  in  the  thing  done.  There  was 
no  sin  in  building  a  great  tower,  and  getting  it  up  as 
high  as  they  chose.  It  was  not  the  thing  done,  but  the 
motive  in  doing  it.  It  was  the  thought  of  man's  heart 
which  the  tower  represented.  So,  if  we  want  to  under- 
stand the  story  of  Babel,  we  must  find  out  the  idea  of  the 
builders. 

On  the  face  of  the  narrative  it  is  manifest,  that  the  en- 
terprise meant  opposition  to  the  will  of  God.  Perhaps 
it  Avas  in  connection  with  God's  favor  to  Shem,  because, 
in  consulting  about  it,  they  said :  "  Let  us  build  a  city 
and  a  tower,  whose  top  may  reach  unto  heaven,  and  let 
us  make  us  a  name,  lest  we  be  scattered  abroad  on  the 
face  of  the  whole  earth."  "  Let  us  make  us  a  name'' 
The  Hebrew  word  for.  "name"  is  "Shem."  Perhaps 
there  was  some  jealousy  of  Shem,  inasmuch  as  he  was 
the  chosen  one,  and  received  the  main  blessing.  While 
Ham  had  the  greatest  power,  Shem  seems  to  have  had 
the  greatest  honour.  Nimrod,  a  Hamite,  was  the  founder 
of  the  first  great  mon  rchy;  and  so  this  is  quite  likely 
to  have  been  a  Hamitic  movement. 

Perhaps  there  is  something  in  Dr.  Candlish's  idea,  that 
there  was  a  division  of  territory  and  some  dissatisfac- 
tion on  the  part  of  the  others  with  the  portion  of  Shem 


The  Second  Age.  153 

The  evidence  that  he  points  to  as  a  reason  for  this  is 
such  as  you  find  in  the  last  clause  of  the  fourth  verse, 
"  Let  us  make  us  a  name,  lest  we  be  scattered  abroad  on 
the  face  of  the  whole  earth."  Perhaps  Shem  was  given 
the  Euphrates  valley,  and  Ham  must  move  further  away. 
The  powerful  family  of  Ham  objected,  and  allied  them- 
selves with  the  family  of  Japheth,  and  those  of  the 
Shemites  who  did  not  care  for  the  covenant  blessing. 
Then  followed  the  building  of  the  tower  as  a  rallying 
centre.  Dr.  Candlish,  who  elaborates  this  view,  refers  to 
Gen.  X.  25  :  "  In  his  days  was  the  earth  divided  " — in  the 
days  of  Peleg,  whose  date  seems  to  correspond  with  that 
of  the  tower  building;  and  to  Deuteronomy  xxxii.  8: 
"  When  the  Most  High  divided  to  the  nations  their 
inheritance;  when  He  separated  the  sons  of  Adam,  He 
set  the  bounds  of  the  people  according  to  the  number 
of  the  children  of  Israel."     But  I  do  not  insist  on  this. 

Again,  there  is  some  evidence  that  idolatrous  ideas 
were  connected  with  this  tower.  The  word  Babil 
in  the  Hamitic  language  means  the  "gate  of  God": 
whicH  suggests  the  thought  of  worship,  and  the  com- 
parison of  some  modern  heathen  temples.  But  Babil  of 
the  Hamitic  dialect,  when  its  letters  are  transferred  to 
the  Semitic,  has  an  entirely  different  meaning.  It 
means  confusion.  Hence  the  stress  laid  upon  the  name. 
That  which  was  meant  for  Bab-il  became  Babel,  or 
babble. 

This  brings  us  to  consider  the  confusion  of  tongues. 
The  word  translated  "  language  "  is  literally  "  lip,"  and 
some  have  supposed  it  means  "  confusion  of  worship,' 
and  others,  "  confusion  of  counsel ;  "  but  the  general  sup- 
position that  it  was  a  confusion  of  language,  seems  the 
7* 


154  The  Ages  Before  Moses. 

most  natural  and  consistent.  The  subject  of  language  is 
too  wide  to  enter  into  now.  Suffice  it  to  say  that  there 
are  difficulties  connected  with  all  attempts  to  explain 
the  affinities  and  variations  of  language,  but  it  is  admit- 
ted by  those  who  have  studied  the  subject  most  thor- 
oughly, that  the  phenomena  of  language  adjust  them- 
selves more  easily  to  the  facts  of  this  history  than  to 
any  hypothesis  that  has  been  invented.  You  will  find 
the  subject  very  ably  and  satisfactorily  discussed  in  the 
Excursus  of  Tayler  Lewis,  incorporated  in  the  American 
edition  of  Lange's  Commentaries. 

It  is  worth  while  here  to  pause  again,  and  notice  how 
a  second  rival  of  the  great  salvation  is  disposed  of.  We 
saw  before,  when  we  were  dealing  with  the  line  of  Cain 
how  the  important  lesson  was  taught,  that  good  as  civili- 
zation is,  important  as  it  is,  valuable  as  it  is,  it  does  not 
meet  the  wants  of  man  as  a  sinner.  Here  we  meet 
another  rival  in  political  organization.  Just  as  there  are 
many  who  have  faith  in  civilization  as  the  hope  of  man- 
kind, so  there  are  many  who  have  faith  in  political  or- 
ganization as  the  hope  of  mankind.  When  their  at- 
tention is  called  to  the  evils  of  society,  they  hope  to 
find  a  remedy  in  legislation,  in  governmental  appliances. 
Now,  legislation  is  good — that  is,  it  may  be.  Good  gov- 
ernment is  very  valuable.  Its  value  can  not  be  easily 
exaggerated.  But  it  can  not  save  men  from  sin  ;  it  can 
not  purify  society  nor  raise  it  to  its  true  ideal.  All  such 
hopes  may  be  fitly  styled  "  Utopian."  You  may  have 
the  best  theory  of  government  and  the  most  approved 
institutions  the  world  ever  saw,  and  yet  the  goal  will 
not  be  reached.  It  will  be  found,  however  good  the 
government  may  be  in  theory,  it  can  not  be  any  better 


The  Second  Age.  155 

n  its  practical  workings  than  the  mass  of  the  people. 
As  is  the  people,  so  must  be  the  government ;  especial- 
ly under  those  institutions  that  are  I'ecognized  as  theo- 
retically the  best.  So  we  can  not  raise  ourselves  from 
degradation  and  sin  by  any  legislation  or  governmental 
appliances.  The  top  of  that  tower  can  never  reach  to 
heaven.    .  Never. 

In  ancient  times  the  attempt  was  made,  again  and 
again,  to  build  up  a  vast  political  organization,  that 
would  be  self-sufficient,  and  advancing  civilization  came 
along  with  its  powerful  aid.  But  in  vain.  Egypt,  Baby- 
lon, Persia,  Greece,  rose,  flourished,  fell.  Even  the 
great  Roman  Empire,  that  colossus  of  government,  fell 
to  pieces  in  utter  decay,  and  the  stamp  of  failure  was 
set  upon  it.  Must  the  existing  nations  decline  and  fall 
in  like  manner?  Again,  as  before,  when  speaking  of 
civilization,  we  answer  that  the  only  hope  for  the  future 
is  the  preserving  salt  of  Christian  principles,  the  life- 
giving  light  of  Christian  truth.  And  that  man  is  the 
enemy  of  his  country,  and  the  enemy  of  good  govern- 
ment, who  seeks  to  separate  Christianity  from  politics, 
who  makes  it  of  no  account  whether  the  principles  of 
the  Bible  are  wrought  into  the  structure  of  our  political 
organization,  and  exhibited  in  our  political  and  social 
life.  No  matter  how  high  may  be  our  conception  of  lib- 
erty, and  no  matter  how  good  may  be  our  theories  of 
government ;  if  the  leaven  of  Christianity,  if  the  salt  of 
divine  grace  is  taken  away,  the  result  will  be  Babel  in 
the  first  instance  and  Sodom  in  the  last.  There  will  be 
confusion  first :  capital  arrayed  against  labor,  and  labor 
against  capital,  confusion  getting  worse  confounded  all 
the  while  ;  and  unless  the  power  of  divine  grace  comes  to 


156  The  Ages  Before  Moses. 

heal  these  distractions,  there  will  be  some  sudden  and 
disastrous  end  —  first  Babel  and  then  Sodom.  But 
there  is  no  reason  why  it  should  be  so,  if  we  can  have 
our  civilization  and  legislation,  and  all  our  political  and 
social  life  purified  and  hallowed  and  ennobled  by  the 
principles  of  a  true  and  living  Christianity  ;  for  then 
might  we  look  forward  to  a  glorious  future  for  our  gov- 
ernment, for  our  country,  for  the  Anglo-Saxon  race,  and 
for  the  world. 

Here  again  we  have  a  sad  end  of  our  period.  We  find 
the  nations  scattering — scattering  away  into  the  dark- 
ness— to  be  lost  sight  of,  many  of  them  by  history  ;  most 
of  them  to  lose  sight  of  God  and  of  the  way  of  the  Tree 
of  Life  ;  and  some  of  them  to  go  down  into  such  terrible 
ruin  as  overtook  Sodom,  on  which  God  rained  fire  and 
brimstone  because  of  its  sin.  But  they  are  not  lost 
sight  of  with  God.     They  are  all  to  be  gathered  again. 

This  idea  of  the  gathering  of  the  nations  runs  all 
through  the  Old  Testament.  When  Abraham  is  called, 
we  read  :  "  In  thee  shall  all  the  families  of  the  earth  be 
blessed;"  and  again,  Gen.  xlix.  10:  "The  sceptre  shall 
not  depart  from  Judah  until  Shiloh  comes,  and  unto 
Him  shall  the  gathering  of  the  people  be;  "  and  so  all 
through  the  Bible.  In  the  sixtieth  chapter  of  Isaiah  for 
example,  "  Lift  up  thine  eyes  and  see :  all  they  gather 
themselves  together.  They  come  to  Thee.  Thy  sons 
shall  come  from  far,  and  thy  daughters  shall  be  nursed 
at  thy  side.  Surely  the  isles  shall  wait  for  me  ;  and  the 
ships  of  Tarshish  first,  to  bring  thy  sons  from  far,  their 
silver  and  their  gold  with  them  unto  the  name  of  Jeho- 
vah thy  God  and  to  the  Holy  One  of  Israel,  because  He 
hath   o-lorified   thee.     And  the   sons   of  stransjers  shall 


The  Second  Age.  157 

build  up  thy  walls,  and  their  kings  shall  minister  unto 
thee,"  and  so  on.  Then  again,  when  we  come  to  the 
New  Testament,  our  Lord  Himself  says  :  "  Other  sheep 
I  have  which  are  not  of  this  fold.  Them  also  will  I 
bring,  and  there  shall  be  one  fold  and  one  shepherd." 
Then  we  have  the  prophecy  of  Caiaphas  that  "Jesus 
shall  die  for  that  nation  ;  and  not  for  that  nation  only,  but 
that  also  He  should  gather  together  in  one  the  children 
of  God  that  were  scattered  abroad."  Then  you  remem- 
ber, when  certain  Greeks  came  to  Him  with  the  request, 
"We  would  see  Jesus,"  how  it  thrilled  His  soul  and 
led  Him  to  exclaim,  "  Now  is  the  hour  come  that  the  Son 
of  man  shall  be  glorified."  "And  I,  if  I  be  lifted  up  from 
the  earth,  will  draw  all  men  unto^  Me."  Why  this  un- 
usual emotion  ?  These  Greeks  were  the  first  fruits  of  the 
gathering  of  the  Gentiles.  These  are  the  sons  of  Ja- 
pheth  coming  to  ask  for  entrance  into  the  tents  of  Shem  ; 
and  so,  glancing  with  prophetic  eye  over  the  wide  earth 
and  the  great  future.  He  cries :  "  I,  if  I  be  lifted  up, 
shall  draw  all  men  unto  Me."  And  when  He  is  cruci- 
fied between  the  two  thieves,  the  inscription  on  the 
cross  is  appropriately  written,  not  in  Hebrew  alone, 
but  in  Greek  and  Latin  also,  representing  the  chief  Gen- 
tile nations  of  the  time.  When  the  Spirit  descends  on 
the  day  of  Pentecost,  we  have  the  reversal  of  the  Babel 
confusion  and  dispersion.  Here  we  have  people  gath- 
ered together  "  out  of  every  nation  under  heaven  : 
Parthians,  and  Medes,  and  Elamites,  and  dwellers  in 
Mesopotamia  and  in  Judea,  and  in  Cappadocia,  in  Pon- 
tus,  and  Asia,  Phrygia,  and  Pamphylia,  in  Egypt,  and  in 
the  parts  of  Libya  about  Gyrene,  and  strangers  of  Rome, 
Jews  and  proselytes,  Cretes  and  Arabians,  we  do  hear 


^ 


158  The  Ages  Before  Moses. 

them  speak  in  our  own  tongue  the  wonderful  works  of 
God  ! "  They  heard  these  Hebrews  speaking,  each  in 
his  own  tongue.  Well  may  they  ask  :  "  What  meaneth 
this  ? "  It  meant  a  great  deal.  It  meant  the  reversal 
of  the  Babel  scene.  But  it  was  only  a  picture  after  all, 
a  slight  foreshadowing  of  what  was  to  be  in  the  glorious 
future,  as  so  thrillingly  described  in  the  book  of  Revela- 
tion, where  we  read  :  "  Of  the  tribe  of  Judah  were  sealed 
twelve  thousand  ;  of  the  tribe  of  Reuben  were  sealed 
twelve  thousand,"  and  so  on  through  all  the  tribes. 
"After  this  I  beheld,  and  lo,  a  great  multitude  which  no 
man  could  number,  of  all  nations  and  kindreds  and  peo- 
ples and  tongues,  stood  before  the  throne  and  before 
the  Lamb,  clothed  w;ith  white  robes  and  palms  in  their 
hands,  and  cried  with  a  loud  voice,  saying :  Salvation  to 
our  God  which  sitteth  upon  the  throne,  and  unto  the 
Lamb."  Sin  scatters,  but  the  Lord  Jesus  gathers  to 
Himself.  May  we  all  gather  here  around  His  cross,  and 
there  around  His  throne ! 


LECTURE    VIII. 

THIRD    AGE — PATRIARCHAL    ERA. 
I.    THE     FATHER. 

Gen.  xi.  27 — XXV.  10. 

THE  third  age  begins  with  the  call  of  Abraham. 
We  find  universal  or  almost  universal  corrup- 
tion again.  There  is  some  indication  of  it  in  the  book 
of  Genesis,  but  we  know  it  for  certain  by  referring  to 
Joshua  xxiv.  2,  where  we  are  told  that  even  the  family 
of  Terah  served  other  gods.  What  is  to  be  done  then  ? 
Must  there  be  another  flood  as  before?  There  can  rtot 
be,  for  the  promise  has  been  given  that  there  shall  be 
no  more  a  flood  to  destroy  the  earth,  and  the  rainbow  in 
the  heavens  is  the  enduring  sign  of  it.  What  then  ? 
Abraham  is  chosen  to  be  the  head  of  a  new  dispensa- 
tion, as  Noah  was;  but  with  this  difference,  that  the 
world  is  not  taken  away  this  time,  but  only  left  out. 
God  has  promised  there  shall  be  no  more  flood,  and  so 
the  world  is  left.  The  nations  are  left  to  walk  in  their 
own  ways.  But  while  the  world  is  not  taken  away  from 
Abraham  the  coming  man,  Abraham  the  coming  man  is 
taken  away  from  the  world.  Thus  a  new  dispensation 
is  begun.  We  shall  find  here  the  same  covenant  of 
Grace  as  that  which  was  made  with  Adam  and  Eve, 
and  renewed  with  Noah ;  only  thg  new  principle  of::^- 
separation  is  brought    in.     Abraham  and   his   descend 

(K9) 


i6o  The  Ages  Before  Moses. 

ants  are  to  be  separated  from  the  world,  separated 
to  the  Hfe  of  faith  and  hope  and  holiness,  separated  to 
"walk  with  God." 

The  new  age  begins  then,  with  the  call  of  Abraham. 
Where  does  it  end?  In  a  certain  sense,  it  is  going  on 
still.  With  Abraham  begins  the  continuous  history  of 
the  Bible.  Up  to  this  time  we  have  only  had  fragments 
— fragments  of  the  first  age  of  the  conflict,  and  frag- 
ments of  the  second  age  of  the  conflict,  but  now  we 
come  to  the  third  age,  and  the  history  is  almost  continu- 
ous up  to  the  present  time.  Practically,  it  is  the  same 
age  throughout ;  for  is  not  Abraham  called  in  Romans 
iv.  II,  the  ''father  of  all  them  that  believe"?  Or,  as  it 
is  in  another  place  (ver.  i6),  "  the  father  of  us  all,"  where 
the  apostle  Paul  is  speaking  in  his  own  name  and  in 
the  name  of  the  Roman  believers.  Moses  was  the  head 
of  the  Jewish  nation,  but  Abraham  is  the  father  of  all 
that  believe.  The  Mosaic  economy  comes  in  really  as  a 
kind  of  episode,  as  you  will  find  in  certain  passages  of 
the  New  Testament.  For  example,  in  Galatians,  where 
we  may  read  a  few  verses  (iii.  7) :  "  Know  ye  therefore 
that  they  which  are  of  faith,  the  same  are  the  children 
of  Abraham.  And  the  Scripture,  foreseeing  that  God 
would  justify  the  heathen  through  faith,  preached  before 
the  Gospel  unto  Abraham,  saying,  '  In  thee  shall  all  na- 
tions be  blessed.'  So  then  they  which  be  of  faith  are 
blessed  with  faithful  Abraham."  "And  (v.  17)  this  I 
say,  that  the  covenant  that  was  confirmed  before  of  God 
in  Christ,  the  law,  which  was  four  hundred  and  thirty 
years  after,  can  not  disannul,  that  it  should  make  the 
promise  of  none  gffect.  Wherefore  then  serveth  the 
Law  ?      //  was  added  because  of  transgression,  till  the 


Third  Age — Patriarchal  Era.  i6i 

seed  should  come  to  tvhom  the  promise  zvas  made. 
It  came  in  as  a  kind  of  episode,  or  parenthesis.  The 
same  idea  is  expressed  in  Romans  v.  20,  where  the 
word  translated  "  entered,"  conveys  the  idea  of  "  en- 
tered parenthetically."  I  might  also  refer  to  the  fourth 
chapter  of  Galatians,  Avhere  the  law  is  represented  under 
the  figure  of  Ishmael,  who  came  in  as  a  son  to  Abraham's 
house  and  was  there  for  a  while.  But  Ishmael  was  a 
mere  episode.  "  In  Isaac  shall  thy  seed  be  called." 
Isaac  was  the  heir  of  the  promise.  Just  as  Ishmael 
represented  the  law,  Isaac  represented  the  Gospel.  Ish- 
mael came  and  sta}-ed  a  little  while,  and  went  away. 
Isaac  came  and  remained  in  the  house  forever.  So  in 
the  deepest  sense  of  the  term,  the  dispensation  which 
commenced  with  father  Abraham,  continues  right  on  to 
the  present  day,  the  Mosaic  law  coming  in  the  centre, 
as  it  were,  as  a  kind  of  episode  or  parenthesis. 

This  long  age  on  which  we  now  enter  is  very  conven- 
iently divided  into  three  parts.  There  was  first,  the  era 
of  the  separate  family ;  then  the  era  of  the  separate  na- 
tion ;  thirdly,  the  era  of  the  separate  church,  the  era  to 
which  we  belong.  The  family,  the  nation,  the  church — 
these  are  the  three  great  divisions. 

First,  we  take  the  family,  which  gives  us  the  patri- 
archal era,  the  records  of  which  extend  from  the  27th 
verse  of  the  nth  chapter  of  Genesis  to  the  end.  I 
had  hoped  to  be  able  to  take  the  entire  patriarchal  era 
in  one  evening,  as  we  did  with  the  eras  preceding;  but  I 
find,  after  condensing  as  much  as  possible,  that  it  will 
take  too  long.  Therefore,  I  propose  to  make  this  di- 
vision :  first  the  father  of  the  family,  and  then  the  sons  ; 
the  father  to-night,  and  the  sons  next  evening.     First, 


i62  The  Ages  Before  Moses. 

then,  Father  Abraham,  from  the  i  ith  chapter  of  Genesis 
to  the  25th  chapter  and  loth  verse,  where  the  death  of 
Abraham  is  recorded. 

In  deahng  with  the  history  of  Abraham  there  are  two 
great  things  to  look  at.  We  have  seen  that  Abraham  was 
a  separated  man — separated  from  the  world  unto  God. 
We  may  apply  the  same  term  to  him  that  the  apostle 
Paul  applied  to  himself  when  he  spoke  of  himself  as 
"  separated  unto  the  Gospel  of  God."  The  Gospel  that 
was  proclaimed  in  Eden  had  become  of  none  effect 
through  the  corruption  of  humanity.  Now  the  Lord 
finds  it  necessary  to  introduce  the  principle  of  separa- 
tion, and  to  call  Abraham  from  out  the  world  as  a  sepa- 
rated man — separated  unto  the  Gospel  of  God.  Thus  we 
get  the  two  subjects,  Abraham's  separation  in  the  first 
place,  and  the  Gospel  of  God  unto  which  he  was  sepa- 
rated in  the  second  place.  These  two  leading  thoughts 
may  afford  us  a  comprehensive  grasp  of  the  history 
of  Abraham,  and  some  idea  of  his  position  in  the  de- 
velopment of  the  great  salvation. 

I.  We  shall  find  that  God  trained  him  by  separation ; 
by  a  series  of  separations.  This  is  a  key-thought  of  Abra- 
ham's life.  We  are  accustomed  to  consider  faith  as  the 
key  to  Abraham's  life.  Certainly  it  is ;  but  did  not  his 
faith  manifest  itself  in  just  this,  that  he  was  willing  to 
separate  himself  from  all  for  the  Lord's  sake  ? 

You  find  him  first  called  of  God  to  leave  his  country 
and  his  father's  house.  He  separated  from  <Jr  of  the 
Chaldees  at  the  Lord's  command.  Chaldea  represented 
the  world  at  that  time.  It  was  the  great  nation  in  man's 
primeval  home,  in  the  valley  of  the  Euphrates  ;  and 
Abraham  belonged  to  that  great  nation.  God  called  him 


Third  Ace— Patrtarchai.  Era.  163 

out  to  a  land  of  which  he  knew  nothing.  "  The  God 
of  glory  appeared  unto  our  father  Abraham  when  he 
was  in  Mesopotamia  and  said  unto  him :  Get  thee  out 
of  thy  country,"  etc.  Abraham,  without  any  question, 
at  once  left  his  country  and  his  father's  house,  and  went 
forth,  not  knowing  whither  he  went — one  of  the  grandest 
examples  of  faith  the  world  ever  saw.  Still  this  was 
only  the  beginning  of  Abraham's  separation. 

A  considerable  company  went  along  with  him  :  his 
father  Terah  among  the  rest.  They  traveled  on  and  on, 
and  by  and  by  came  to  Haran.  It  seems  to  have  been 
a  fertile  land,  and  they  dwelt  there  for  a  while.  But  it 
was  not  the  land  the  Lord  would  show  him.  Terah, 
however,  did  not  want  to  go  any  further.  Abraham  was 
not  as  yet  prepared  to  separate  from  his  father,  so  he 
stayed  with  Terah  ;  we  do  not  know  how  long,  but  prob- 
ably quite  a  while.  All  this  time  God  had  no  communi- 
cation with  Abraham.  Before  he  is  ready  to  follow  the 
Lord  fully,  he  must  be  separated  from  his  father  Terah. 
So  after  a  time,  for  the  Lord  is  very  patient  with  His 
servant.  He  takes  Terah  away.  "And  Terah  died  in 
Haran."  There  is  something  very  significant  in  this  lit- 
tle statement.  I  do  not  believe  Terah  was  a  lost  man. 
I  believe  Terah  was  saved  under  the  covenant  with 
Noah;  still  no  one  can  tell  what  Terah  lost  by  stopping 
half-way.  You  remember  that  the  Saviour  said  con- 
cerning John  the  Baptist,  "  Among  them  that  are  born 
of  women  there  hath  not  arisen  a  greater  than  John  the 
Baptist.  Nevertheless,  he  that  is  least  in  the  kingdom 
of  heaven  is  greater  than  he."  It  is  better  to  be  least 
in  the  new  dispensation  than  even  the  greatest  in  the 
dispensation  that  is  passing  away.     So,  while  Terah  was 


164  The  Ages  Before  Moses. 

really  a  saved  man  under  the  old  dispensation,  yet  if  his 
faith  had  been  strong  enough  to  carry  him  the  whole 
way,  he  would  have  had  the  honor  of  being  with  Abra- 
ham in  the  founding  of  the  new  dispensation.  No  one 
can  tell  what  old  Terah  lost,  and  no  one  can  tell  what 
the  hosts  of  younger  Terahs  lose,  who  yield  only  a  half- 
way obedience  when  the  Lord  calls  them  to  sacrifice  and 
usefulness  and  honor.  But  when  Terah  died  in  Haran 
the  last  link  that  bound  Abraham  to  the  old  country  was 
broken,  and  now  he  is  ready  to  go  the  whole  way.  So 
the  second  separation  is  from  his  father  Terah. 

^  The  next  separation  is  from  Canaan  itself  as  a  home. 
We  are  told  that  when  Abraham  came  into  the  land  of 
Canaan,  he  pitched  his  tent  and  built  him  an  altar  unto 
the  Lord  ;  and  indeed  the  whole  history  of  his  sojourn- 
ing in  Canaan  is  summed  up  in  these  two  words :  the 

/  tent  and  the  altar.  He  did  not  find  his  home  in  Canaan. 
The  Canaanite  dwelt  still  in  the  land.  It  was  his,  not 
as  a  possession,  but  only  as  a  land  of  promise.  He  had 
his  tent  there  and  his  altar  there.  No  more.  His  tent, 
as  a  pilgrim  and  a  stranger  in  the  land  :  and  his  altar, 
from  which  the  eye  of  faith  descried  the  heavenly  home 
on  high. 

Fourthly,  separation  from  Egypt.  As  Chaldea  was 
the  great  world  power  in  the  north  from  which  he  came, 
so  Egypt  was  the  rising  world  power  in  the  south  ;  and 
by  and  by  when  he  was  pressed  by  famine,  he  went  down 
to  Egypt.  Now,  I  have  no  doubt,  God  had  a  purpose 
in  letting  him  go  down  to  Egypt.  But  that  is  not  at  all 
inconsistent  with  the  idea  that  it  was  because  his  faith 
failed  him  that  he  went.  If  he  had  had  faith  in  God,  he 
would  have  been  willing  to  stay  in  the  land   to  which 


Third  Age — Patriarchal  Era.  165 

God  had  called  him,  until  the  same  voice  which  had 
called  him  to  come  should  tell  him  to  go.  But  it  was 
evidently  his  own  idea  to  go  to  Egypt,  and  so  we  need 
not  wonder  when  we  find  into  what  trouble  he  gets 
there  ;  into  what  sin  he  falls ;  how  glad  he  is  to  get  out 
of  Egypt  again  ;  and  what  a  happy  day  it  is  in  his  life 
when  he  comes  back  "  unto  the  place  of  the  altar  which 
he  had  made  at  the  first."  "And  there  Abraham  called 
upon  the  name  of  the  Lord."  He  had  learned  a  good 
lesson.     He  had  been  separated  from  Egypt. 

The  next  thing  we  read  of  is  his  separation  from  Lot. 
Lot  was  one  of  those  that  had  gone  along  with  him  from 
Chaldea.  He  did  not  die  in  Haran  like  Terah.  He  went 
all  the  way  to  Canaan.  But  Lot  was  not  a  separated  man 
like  Abraham.  Lot  had  separated  from  the  Chaldees,  but 
he  was  not  separated  from  the  world  as  Abraham  was. 
This  comes  out  very  clearly  on  the  occasion  of  the  strife 
between  the  herdsmen.  Abraham  gave  Lot  the  choice, 
and  Lot  chose  the  well-watered  country  where  the  cities 
of  the  plain  were.  It  is  beautiful  to  see  how  unselfish 
Abraham  was  here.  He  acted  like  a  truly  separated  man, 
a  man  separated  unto  God.  He  did  not  care  very  much 
what  his  lot  was  here  on  earth,  so  long  as  he  had  a  firm 
hold  on  God  and  His  covenant.  You  find  Lot,  on  the 
other  hand,  guided  by  selfish  considerations  only,  first 
pitching  his  tent  toward  Sodom  (xiii.  12),  attracted  by 
the  fertility  of  the  region.  Soon  after  (xiv.  12)  you  hear 
of  him  dwelling  in  Sodom,  and  by  and  by  we  find  him 
(xix.  i)  sitting  in  the  gate  of  Sodom,  the  place  of  pub- 
lic concourse.  He  gets  deeper  and  deeper  into  the  so- 
ciety of  Sodom,  and  more  and  more  sadly  associated 
with  the  sin  of  Sodom. 


i66  The  Ages  Before  Moses. 

It  is  worth  while,  in  passing,  to  note  some  of  the 
points  of  contrast  between  the  thoroughly  consecrated 
Abraham  and  the  worldly  Lot.  Both  of  them  belonged 
to  the  new  dispensation ;  both  of  them  were  under 
God's  guidance ;  but  the  one  chose  God  as  his  portion, 
and  set  the  world  aside  altogether,  while  the  other  tried 
to  serve  both  God  and  Mammon.  Now,  mark  the  con- 
trasted experience.  When  trouble  arose,  the  war  of  the 
kings  of  the  vale,  Abraham  is  altogether  unaffected,  but 
Lot  is  involved.  Again  we  find  Lot  carried  away  a 
helpless  captive,  and  all  his  property  seized  by  the  vic- 
torious kings ;  but  Abraham  and  his  trained  servants  go 
forth  in  the  strength  of  the  Lord  and  rescue  him  with 
all  his  substance.  Further,  while  Lot's  righteous  soul 
is  vexed  from  day  to  day  by  the  filthy  conversation  of 
the  people  of  Sodom,  Abraham's  soul  is  refreshed  con- 
tinually, as  when  Melchizedek,  priest  of  the  Most  High 
God,  meets  him  and  sets  forth  bread  and  wine  before 
him,  and  blesses  him  ;  or  when  three  angels  come  to  his 
tent,  and  one  of  them,  the  Angel  of  the  Covenant  Him- 
self, talks  with  him  as  a  man  with  his  friend,  so  that  the 
patriarch  earns  the  noble  title,  ''  the  Friend  of  God." 
What  a  contrast  to  "  the  filthy  conversation  of  the 
wicked !  "  Here,  too,  it  is  most  instructive  to  notice 
how  willingly  the  Lord  and  His  two  angels  accept  of 
Abraham's  hospitality  (xviii.  5),  while  the  two  angels 
who  went  on  to  Sodom,  when  Lot  asked  them  in,  said : 
"  Nay,  but  we  will  abide  in  the  street  all  night  "  (xix.  2). 
The  Lord  Himself  is  a  willing  guest  of  the  consecrated 
man,  but  the  angels  hesitate  to  accept  the  invitation  of 
even  a  "  righteous  soul "  if  the  world  is  in  the  heart. 
And  when  at  last  the  judgment  falls,  what  a  difference. 


Third  Age— Patriarchal  Era.  167 

Abraham  is  there  standing  apart  interceding  with  God  for 
Sodom  and  for  Lot.  He  does  not  think  of  himself  at  all. 
He  is  "  at  leisure  from  himself"  to  pray  for  others.  And 
there  is  poor  Lot  involved  in  the  ruin  of  Sodom,  and 
finding  it  hard  work  to  intercede  for  himself  (xix.  20)  ; 
and  when  he  is  saved,  it  is  for  Abraham's  sake  he  is 
saved :  "And  it  came  to  pass  when  God  destroyed  the 
cities  of  the  plain,  that  God  remembered  Abraham  and 
sent  Lot  out  of  the  midst  of  the  overthrow."  Poor  Lot 
was  saved  so  as  by  fire,  and  in  answer  to  Abraham's 
pleading.  No  wonder  God  found  it  necessary  to  sepa- 
rate Abraham  from  Lot. 

After  separation  from  Lot,  comes  separation  from  Ish- 
mael.  The  Lord  has  promised  a  son,  and  Abraham  is 
waiting  and  wearying,  and  his  faith  begins  to  fail.  He 
begins  to  think  it  impossible  that  he  can  have  a  son  by 
his  wife  Sarah  ;  and  so  he  takes  Hagar  to  wife,  again  fol- 
lowing the  device  of  his  own  and  Sarah's  heart,  for  it  is 
her  own  proposal.  Ishmael  is  born,  and  the  full  tide  of 
the  father's  affection  flows  into  the  life  of  the  young 
child  ;  but  the  Lord  acknowledges  him  not.  For  many 
years  the  Lord  has  nothing  to  say  to  Abraham.  There 
is  an  interval  of  thirteen  years  between  the  i6th  and 
17th  chapters.  Abraham  was  eighty-six  years  old  when 
Ishmael  was  born,  and  he  was  ninety  years  old  and  nine 
when  the  Lord  appeared  to  him  the  next  time.  He  was 
left  thirteen  years  alone  on  account  of  the  failure  of  his 
faith.  And  after  Ishmael  grew  up,  instead  of  being  the 
comfort  he  expected,  and  being  accepted  as  the  heir  of 
the  promise,  there  was  trouble  in  the  house,  and  Ish- 
mael had  to  be  sent  away.  It  was  a  sad  day  for  Abra- 
ham when  Hagar  and  Ishmael  had  to  leave  the  home, 


i68  The  Ages  Before  Moses. 

but   it  was  necessary.     Thus  Abraham  was   separated 
from  Ishmael. 

Passing  over  what  may  be  called  Abraham's  separa- 
tion from  himself  in  the  20th  chapter,  we  come  to  his 
separation  from  Isaac.  Isaac  was  given  him  as  the  prom- 
ised seed.     A  second  time  a  loved  son  grew  up  in  that 

^  home.  Isaac  was  the  joy  of  Abraham's  old  age,  and 
the  light  of  his  eyes,  and  the  hope  of  his  salvation  too. 
And  yet  the  command  came  :  "  Take  now  thy  son,  thine 
only  son  Isaac,  whom  thou  lovest,  and  get  thee  unto  the 
land  of  Moriah,  and  offer  him  there  for  a  burnt-offering 
upon  one  of  the  mountains  I  will  tell  thee  of."  Thus  God 
tested  Abraham  to  see  whether  he  was  willing  to  sepa- 
rate himself  even  from  Isaac,  the  son  of  promise.  And 
Abraham  stood  the  test ;  for  we  read  that  "  he  rose  up 
early  in  the  morning  and  took  Isaac  his  son  and  went 
unto  the  place  of  which  God  had  told  him."  The 
sequel  belongs  rather  to  the  history  of  Isaac,  so  we  leave 
it  now,  only  noting  Abraham's  separation  from  Isaac. 
Dearly  as  he  loved  Isaac,  and  had  his  soul  bound  up  in 
him,  he  will  give  him  up  if  God  so  ordain  !  His  trust  is 
not  in  the  gift,  but  in  the  Giver;  not  in  the  promise,  but 
in  the  Promiser. 

The  next  thing  we  learn  of  Abraham  is  his  separation 

^  from  Sarah.  "  And  it  came  to  pass  after  all  these  things 
that  Sarah  died."  What  a  sad  day  that  must  have  been 
for  the  aged  patriarch  ;  and  how  beautiful  it  is  to  see 
how  he  demeans  himself  in  his  great  sorrow.  It  is  most 
interesting  in  many  points  of  view  to  read  of  his  dealings 
with  the  sons  of  Heth  for  the  purchase  of  the  cave  of 
Machpelah  to  bury  Sarah  in.  But  we  can  only  notice 
what  seems  the  leading  thought.     You  would  have  ex- 


Third  Age — Patriarchal  Era.  169 

pected  now,  seeing  he  did  not  own  a  foot  of  this  land, 
and  seeing  it  was  not  his  at  all,  except  as  the  land 
of  promise  away  in  the  future,  that  he  should  wish 
the  bones  of  Sarah,  and  by  and  by  his  own  bones,  to 
be  carried  back  to  the  old  home  and  buried  there. 
He  is  only  sojourning  in  this  land  a  pilgrim  and  a 
stranger,  but  he  is  a  separated  man,  with  a  firm  faith  in- 
the  promise  of  God  ;  and  so  he  will  buy  a  piece  of  land 
to  bury  the  remains  of  the  loved  Sarah  in.  So,  though 
he  has  not  owned  a  foot  of  the  land  all  along,  now  he 
owns  as  much  as  is  needed  for  a  grave.  He  bought  that 
land  as  an  ''  earnest  of  the  inheritance  until  the  redemp- 
tion of  the  purchased  possession."  His  bu}'ing  that  land 
showed  his  faith  in  God.  His  buying  that  land  showed 
his  faith  in  the  fulfillment  of  God's  promise.  His  buy- 
ing that  land  showed  his  faith  in  the  resurrection  ;  for 
what  was  the  future  to  Sarah  or  to  Abraham  himself, 
apart  from  the  resurrection  ?  The  promise  of  the  land 
would  have  been  to  Abraham'  a  mockery  had  he  not 
looked  forward  to  a  better  Land,  where  he  and  Sarah 
should  at  last  inherit  the  promise. 

In  connection  with  this  significant  transaction,  one 
naturally  thinks  of  this  earth  which  now  belongs  of 
right  to  the  Lord  Jesus  Christ,  and  which  has  been 
promised  to  Him,  even  to  the  uttermost  bounds  there- 
of; and  yet  after  all,  he  can  scarcely  be  said  to  own  a 
foot  of  it.  Even  those  lands  that  are  called  Christian 
are  so  overrun  with  worldliness,  that  it  seems  as  if  they 
can  not  be  said  to  belong  to  the  Lord.  Can  we  say 
that  in  this  city  of  Chicago  "  holiness  to  the  Lord  "  is 
written  on  its  streets  ?  Can  we  say  that  in  any  proper 
sense  of  the  term  its  acres  belong  to  Christ  •*  But  there 
8 


I/O  The  Ages  Before  Moses. 

are  little  spots  of  this  Western  land  that  belong  to 
Christ  in  a  very  special  sense.  Away  out  there  in  Grace- 
land  and  in  Rosehill  there  are  Machpelahs,  over  which, 
the  name  "  Gottes  Acker "  may  most  truly  be  in- 
scribed. The  dust  of  those  who  are  precious  in  His 
sight,  and  who  shall  be  owned  as  His  on  the  resurrec- 
tion morn,  is  laid  there.  And  there  we,  too,  have  "  the 
earnest  of  the  inheritance  until  the  redemption  of  the 
purchased  possession."  Just  as  the  Spirit  is  the  earnest 
of  the  spiritual  inheritance,  these  sacred  spots,  these 
Machpelahs  may  be  considered  as  the  earnest  of  the  ma- 
terial inheritance  promised  to  the  Lord.  "  I  will  give 
thee  the  heathen  for  thine  inheritance,  and  the  utter- 
most parts  of  the  earth  for  a  possession." 

Then  finally  we  find  Abraham  separated  from  all.  In 
/,  Gen.  XXV,  5,  we  are  told  that  "Abraham  gave  all  that 
he  had  unto  Isaac."  Abraham  had  been  a  rich  man, 
but  his  heart  had  not  been  set  on  his  riches,  as  was  evi- 
dent whenever  questions  of  property  came  up.  His 
dealings  with  Lot,  already  referred  to,  are  an  evidence 
of  this ;  and  another  very  striking  proof  of  it  is  given 
when  the  king  of  Sodom  comes  and  offers  to  recom- 
pense him  with  the  booty  taken  from  the  defeated 
kings.  The  king  of  Sodom  says  to  Abraham  :  "  Give 
me  the  persons  and  take  the  goods  to  thyself."  Abra- 
ham replies :  "  I  will  not  take  from  a  thread  even  to  a 
shoe  latchet  "  Abraham  was  willing  to  take  all  the 
riches  the  Lord  would  give  him,  but  he  would  not  con- 
descend to  touch  the  riches  of  Sodom.  I  fear  there  are  a 
good  many  fortunes  in  Chicago  that  Abraham  would  not 
touch,  "  from  a  thread  to  a  shoe  latchet,"  for  the  same 
reason,  because  there  is  too  much  of  Sodom  about  them. 


Third  Age — Patriarchal  Era.  171 

"Abraham  gave  all  that  he  had  unto  Isaac."  It  was 
not  a  hard  thing  for  him  to  do.  His  heart  had  not  been 
set  on  his  wealth.  Soon  after,  Abraham  dies  and  is 
buried  in  Machpelah.  His  separation  is  complete  at  last ; 
separated  from  his  country ;  separated  from  his  father ; 
separated  from  the  very  land  in  which  he  sojourns  : 
separated  from  Egypt ;  separated  from  Lot ;  separated 
from  Ishmael ;  separated  from  Isaac ;  separated  from 
Sarah  ;  separated  from  all.  What  remained  ?  All  that 
Abraham  lived  for  remained.  The  Gospel  remained ;  God 
remained  ;  He  who  said,  "  Fear  not,  Abraham,  I  am  thy 
shield,  and  thy  exceeding  great  reward,"  remained. 
That  was  enough  for  Abraham.  He  was  willing  to  let 
all  the  rest  go,  if  he  only  had  God  for  his  shield  here, 
and  for  his  exceeding  great  reward  hereafter. 

II.  This  leads  us  to  the  second  great  subject:  the 
Gospel  unto  which  Abraham  was  separated  —  the 
blessing  of  Abraham — the  "  Abrahamic  covenant  "  of 
Theology.  It  is,  as  already  remarked,  the  same  old 
covenant  of  grace, //?/i'  the  idea  of  separation  and  con- 
sequent restriction. 

And  here,  as  we  are  entering  upon  this  period  of  re- 
striction, this  narrowing  of  the  channel  of  blessing  to  the 
line  of  a  single  family  first,  and  a  single  nation  afterward, 
it  is  important  for  us  to  remember  three  things  :  In  the 
first  place,  this  policy  of  restriction  was  not  adopted  until 
after  the  offer  of  mercy  had  been  thrice  made  to  all  man- 
kind, and  thrice  rejected.  In  the  second  place,  this  re- 
striction of  the  blessings  of  grace  to  a  single  family  and 
a  single  nation  was  for  the  sake  of  all.  It  was  the  only 
way  by  which  the  blessing  could  be  secured  finally  to  all. 
Abraham  was  called,  not  for  his  own  sake,  nor  for  his 


^ 

V 


172  The  Ages  Before  Moses. 

descendants'    sake    only,    but    for   the    world's    sake,— 
'  In  thee  shall  all  the  families  of  the  earth  be  blessed 
(xii.  3);  and  ag-ain  (xxii.  18):    "  In  thy  seed  shall  all  th 
na'iions  of  the  earth  be  blessed."     There  is  no  real  nar 
rowing.     It  is  still,  "  God  so  loved  the  WORLD."     In  th( 
third  place,  even  though  in  the  meantime  the  channe 
must  be  narrowed  to  a  single  family  and  nation,  "  who 
soever  will  "  may  come.    The  door  is  open  all  the  while 
"  The  sons  of  the  stranger  "  have  simply  to  leave  theii 
country  and  their  family,  and  come  and  join  themselves 
to  the  family  of  Abraham,  and  to  the  nation  of  the  Jew, 
and  they  are  made  welcome.     You  can  not  instance  a 
single  case  all  through  the  Old  Testament  where  admis- 
sion to  the  Jewish  family  with  all  its  privileges,  was  ask- 
ed and  refused.     All  were  made  welcome,  who  chose  to 
leave  their  old  associations  and  cast  in  their  lot  with  the 
people  of  God.     After  the  "  middle  wall  of  partition  " 
was  thrown  down,  the  Gentiles  were  received  without 
leaving  their  national  associations,  without  ceasing  to  be 
Gentiles  ;  but  even  while  the  wall  was  standing,  it  was  a 
wall  with  gates  on  every  side,  and  "  Welcome  "  written 
over  them  for  all  who  chose  to  cease  to  be  heathen  and 
enroll  themselves  among  the  chosen  people. 

These  things  are  important  to  remember  as  an  answer 
to  the  objections  so  often  made  against  God's  limiting 
His  grace  for  so  long  a  time  to  a  particular  family  and 
nation. 

Now,  looking  back  to  the  beginning,  we  recall  that 
there  have  been  three  great  promises  made.  First  to 
Adam  and  Eve  there  was  the  promise  of  the  seed :  "  The 
seed  of  the  woman  shall  bruise  the  head  of  the  serpent." 
To  Noah  there  was  the  promise  of  the  land,  safe  forever 


Third  Age — Patriarchal  Era.  173 

against  the  encroaching  waters.  Then  thirdly,  there  was 
the  promise  to  Shem,  that  Jehovah  should  be  his  God. 
These  three  things,  the  Seed,  the  Land,  and  God,  are  just 
the  three  great  items  in  the  Abrahamic  covenant,  only 
with  the  new  and  distinctive  idea  of  separation. 

I  need  not  dwell  on  the  last-mentioned,  because  it  is 
so  plain  that  nobody  mistakes  it.  "  Fear  not,  Abram, 
I  am  thy  shield  and  thy  exceeding  great  reward."  "  I  will 
be  a  God  to  thee  and  to  thy  seed  after  thee."  But  we 
must  dwell  a  little  on  the  other  two,  the  Seed  and  the 
Land,  because  there  it  is  that  so  many  go  astray  in  their 
reading  of  the  Old  Covenant  (Testament). 

There  are  three  chapters  in  which  we  are  especially 
told  of  the  covenant  made  with  Abraham,  representing  / 
in  fact  three  stages  of  the  covenant ;  these  are  the  15th, 
17th,  and  22d  chapters.  Look  now  at  the  promise  of 
the  Seed  in  each  of  these  chapters.  In  the  15th  chap- 
ter the  promise  is,  "  Thy  seed  shall  be  as  the  stars  of 
heaven."  Tn  the  17th  chapter,  "  Thou  shalt  be  a  father 
of  many  nations,"  on  which  occasion  the  name  was 
changed  from  Abram  to  Abraham.  Then  in  the  22d 
chapter  the  promise  is,  "  In  thy  seed  shall  all  the  nations 
of  the  earth  be  blessed."  Such  is  the  threefold  form 
in  which  the  promise  of  the  seed  comes  to  Abraham. 

Now  here,  as  so  often  elsewhere,  the  promise  is  killed 
by  those  who  will  insist  upon  adhering  to  the  mere  let- 
ter, and  thinking  that  all  it  meant  was  that  Abraham 
would  have  a  great  many  descendants.  As  if  that  was 
such  a  wonderful  thing  !  Had  not  the  ancestors  of  the 
Chinese  the  decided  advantage  of  Abraham  without 
a  promise  at  all?  But  let  that  pass;  what  of  the  many 
nations?    Where  are  they  ?    Ishmael  is  expressly  counted 


174  The  Ages  Before  Moses. 

out  of  the  seed,  so  you  can  not  reckon  the  Arabians , 
and  then  Esau  sells  his  birthright  and  goes  out,  so  you 
can  not  reckon  the  Edomites.  And  with  these  left  out, 
Abraham  was  the  father  of  only  one  nation,  the  nation 
of  the  Jews.     Where  are  the  many  nations? 

Pressed  with  this  question,  these  painful  literalists 
must  find  some  way  out.  Hence  the  eagerness  with 
which  many  urge  the  idea  of  the  Anglo-Saxon  race  being 
the  descendants  of  the  lost  tribes.  They  can  not  make 
out  the  many  nations  in  any  other  way.  So  without 
historical  evidence,  and  on  the  strength  of  a  few  isolated 
texts  ingeniously  pressed  into  the  service,  they  work  out 
the  theory  that  the  Anglo-Saxon  race,  represented  by 
England  on  the  one  continent  and  America  on  the 
other,  and  scattered  by  colonization  over  the  world,  are 
the  literal  and  lineal  descendants  of  Abraham,  and  that 
in  their  history  is  seen  the  literal  fulfillment  of  the  prom- 
ise. I  do  not  wonder  that  those  who  feel  constrained 
to  keep  to  the  mere  letter  should  be  driven  to  such  a 
theory  as  this  to  get  out  of  the  difficulty. 

But  when  you  take,  instead  of  the  letter  which  kill- 
eth,  the  spirit  that  giveth  life,  all  is  plain.  And  here, 
instead  of  choosing  some  theorist  or  pamphleteer  for  our 
guide,  we  take  the  Scriptures.  These  taking  pamphlets 
are  devoured  by  people  that  never  think  of  inquiring 
whether  the  apostle  Paul  has  anything  to  say  on  the 
subject.  Surely  the  pamphlets  found  in  the  New  Testa- 
ment should  be  considered  a.  little  more  authoritative 
than  these  flying  leaves  that  are  scattered  around  in 
these  days  of  more  than  Athenian  rage  for  novelty. 
Turn  to  the  Epistle  to  the  Galatians  then,  and  you 
will   find    that    the    apostle    makes    it   very  plain  what 


Third  Age — Patriarchal  Era. 


^/3 


was  really  meant  by  the  seed.  "  Know  ye  therefore, 
that  they  which  are  of  faith,  the  same  are  the  chil- 
dren of  Abraham.  And  the  Scripture,  foreseeing 
that  God  would  justify  the  heathen  through  faith, 
preached  before  the  Gospel  unto  Abraham,  saying,  '  In 
thee  shall  all  nations  be  blessed.'  So  thcn^  they  which 
be  of  faith  are  blessed  with  faithful  Abraham  "  (iii.  7-9), 
and  so  on  all  through  the  chapter,  the  last  verse  of  which 
is :  "  If  ye  be  Christ's,  then  are  ye  Abraham's  seed,  and 
heirs  according  to  the  promise."  The  pamphleteers  say, 
if  you  are  of  the  Anglo-Saxon  race,  you  are  Abraham's 
seed.  The  apostle  Paul  says:  "  If  ye  be  Christ's,  ye  are 
Abraham's  seed."  I  prefer  the  apostle  Paul  to  the  whole 
tribe  of  modern  pamphleteers.  The  same  thing  is  taught 
in  the  Epistle  to  the  Romans,  where  Abraham  is  called 
"  the  father  of  them  that  believe,"  and  "  the  father  of  us 
all."  And,  in  fact,  the  whole  of  the  New  Testament 
proceeds  on  the  idea. 

It  is  just  as  we  found  before  with  the  seed  of  the 
woman.  Who  are  they?  the'  literal  seed?  Evidently 
not,  because  if  you  take  the  seed  of  the  woman  to  in- 
clude all  mankind,  there  is  no  place  for  the  seed  of  the 
serpent.  The  seed  of  the  serpent  are  those  that  are  of  a 
different  spirit  from  Eve  regenerate.  The  seed  of  the 
woman  are  those  that  have  her  renewed  nature.  The 
same  with  the  generations  of  Adam.  Did  not  all  de- 
scend from  Adam  ?  Yet  it  was  simply  the  line  of  prom- 
ise, the  line  along  which  spiritual  life  was  developed, 
that  is  spoken  of  as  "the  generations  of  Adam." 
So  when  we  come  to  the  seed  of  Abraham,  it  is  not  the 
literal  seed  alone  that  is  meant.  It  is  the  spiritual  seed 
also,  and  mainly.     Then  the  whole  thing  is  made  plain. 


17^  The  Ages  Before  Moses. 

Then  you  see  the  great  multitude,  like  "  the  stars  of  the 
sky,"  and  "the  sand  on  the  sea-shore."  Then  you  see 
"  the  many  nations,"  the  many  nations  that  are  gath- 
ering, even  now,  around  the  Cross.  Then,  too,  you  can 
look  forward  and  see  the  "  all  nations,"  when  the  great 
multitude,  that  no  man  can  number,  out  of  every  nation, 
shall  be  gathered  round  the  throne.  So,  that  instead  of 
having  a  paltry  promise  of  merely  a  great  number  of  de- 
scendants that  so  many  heathen  have  had  without  any 
covenant  at  all — instead  of  that,  you  have  the  promise 
of  salvation  on  a  mighty  scale,  on  a  world-wide  scale. 

So  far,  the  promise  of  the  seed  has  been  taken  in  its 
collective  sense,  as  a  great  multitude — many  nations  and 
many  from  all  nations.  But  the  personal  sense  is  here 
also  :  "  hi  thy  seed  shall  all  nations  be  blessed  "  (Gen. 
xxii.  1 8).  Here  manifestly,  and  all  the  more  manifestly 
from  the  close  connection  with  the  sacrifice  of  Isaac,  or 
rather  of  the  ram  in  his  place,  which  is  the  subject  of 
the  chapter,  the  reference  is  to  the  coming  Saviour,  the 
personal  seed  that  shall  bruise  the  head  of  the  serpent. 
There  was  "  the  Gospel  that  was  preached  unto  Abra- 
ham." There  is  the  reason  why  the  Lord  Jesus  said  : 
"Your  father  Abraham  rejoiced  to  see  My  day,  and  he 
saw  it  and  was  glad." 

There  remains  to  be  considered  the  promise  of  the 
Land.  Here  again  there  is  nothing  in  the  promise  of 
the  land  as  a  mere  literality.  Old  Canaan  was  a  very 
nice  country.  It  is  not  a  very  desirable  residence  now, 
but  it  was  once  a  pleasant  place  to  live  in  ;  yet  it  was 
scarcely  Avorth  making  an  everlasting  covenant  about. 
It  was  a  very  small  country.  As  a  country,  Canaan  was 
nothing  to  the  dominion  Nebuchadnezzar  had.     It  was 


Third  Age — Patriarchal  Era.  177 

nothing  to  the  dominion  of  Cyrus.  It  was  nothing  to  the 
dominion  of  Alexander.  It  was  nothing  to  the  dominion 
of  Caesar.  It  would  have  been  a  mere  mockery  to  make  a 
covenant  with  a  nation  for  a  Httle  piece  of  land  like  that, 
when  so  many  nations  possessed  so  much  more  without 
any  covenant  at  all.  Is  it  not  perfectly  obvious  that  the 
blessing  was  not  the  gift  of  so  many  acres,  but  of  a  land 
separated  from  the  nations,  separated  from  heathenism, 
separated  from  the  wickedness  of  a  corrupt  world,  in  or- 
der that  there  might  be  there  an  altar  to  Jehovah,  that 
God  might  be  worshipped  there,  and  the  great  salvation 
for  all  mankind  wrought  out  there  ? 

Recall  again  how  Abraham,  as  soon  as  he  entered  the 
land,  before  any  mention  is  made  even  of  the  tent, 
"  builded  an  altar  unto  Jehovah  "  (xii.  7).  What  did 
the  tent  matter?  The  tent  was  svc(\-^\y pitched :  the  al- 
tar was  built.  When  Abraham,  after  striking  his  tent 
and  going  down  into  Egypt,  comes  back  again  to  the 
old  place,  he  finds  the  altar  there,  the  same  altar  he 
made  at  the  first.  The  altar  was  everything ;  the  tent 
was  nothing. 

When  the  title-deed  was  asked  for  the  land,  what  w^as 
the  response  ?  Mark  it  well  (xv.  8).  Abraham  says : 
"  Lord,  whereby  shall  I  know  that  I  shall  inherit  it?" 
And  the  Lord  said :  "  Take  me  a  heifer  of  three  years 
old,  and  a  she  goat  of  three  years  old,  and  a  ram  of  three 
years  old,  and  a  turtle  dove,  and  a  young  pigeon  for 
a  sacrifice."  What  is  the  title-deed  of  the  land  ?  A 
sacrifice :  a  sacrifice  of  all  the  sacrificial  animals,  so  as 
to  have  as  full  a  symbol  as  possible  of  the  Great  Sacrifice 
that  was  to  consecrate  the  land  as  the  Holy  Land, 


178  The  Ages  Before  Moses. 

"  Over  whose  acres  walked  those  blessed  feet 
That  fourteen  (now  eighteen)  hundred  years  ago  were  nailed 
For  our  advantage  to  the  bitter  cross." 


There  is  the  true  greatness  of  the  land,  and  the  value  of 
the  promise. 

In  connection  with  the  title-deed  of  sacrifice,  the 
earthly  prospect  was  set  before  Abraham,  and  what  was 
it  ?  The  heavenly  prospect  was  all  that  could  be  desired. 
It  was  that  which  satisfied  Abraham  all  the  way  through. 
It  was  that  which  induced  him  to  leave  Mesopotamia. 
"  The  God  of  glory  appeared  to  him."  But  while  there 
was  glory  above,  there  was  anything  but  glory  below. 
There  was  trial  and  separation,  as  we  have  seen,  and  now 
when  the  future  prospect,  so  far  as  the  land  is  concerned, 
is  set  before  him,  what  is  it  ?  "  Lo,  an  horror  of  great 
darkness,"  and  the  Lord  tells  him  of  the  terrible  times 
which  his  descendants  shall  have  in  bitter  bondage 
in  Egypt  before  they  can  have  a  foot  of  that  land.  And 
while  that  horror  of  great  darkness  is  still  upon  him,  be- 
hold a  furnace  and  a  lamp  pass  between  the  pieces  of 
the  sacrifice :  appropriate  symbols  of  the  earthly  pros- 
pect before  him.  The  furnace  and  the  lamp  :  the  fur- 
nace signifying  the  affliction  through  which  the  people 
of  God  must  pass,  and  the  lamp  signifying  the  presence 
of  God  to  cheer  them  in  their  day  of  darkness.  The 
furnace  and  the  lamp  symbolized  the  experience  of  the 
people  of  God  all  through  their  history  in  ancient  times. 
And  is  it  not  so  still?  "Through  much  tribulation  we 
must  enter  the  kingdom,"  The  furnace  is  here.  But 
wl\ile  we  must  pass  through  much  tribulation,  we  are  not 
left  alone.     "  Though  I  walk  through  the  valley  of  the 


THiRb  Age — Patriarchal  Era.  179 

shadow  of  death,  I  will  fear  no  evil."     The  lamp  of  His 
presence  is  our  light  in  the  gloom. 

But  while  the  earthly  prospect  was  so  dark  and  threat- 
ening, there  was  a  heavenly  prospect  growing  clearer 
and  brighter  and  more  glorious  before  the  eye  of  Abra- 
ham's faith.  In  the  17th  chapter  he  is  told  the  land  is 
to  be  for  a  perpetual  possession  ;  and  no  doubt,  when 
such  a  revelation  was  made  to  Abraham,  he  was  able  to 
look  forward  to  a  land  of  which  Canaan  was  the  type — 
the  Holy  Land  above,  the  New  Jerusalem.  We  are  told 
very  distinctly  in  the  Epistle  to  the  Hebrews  that  these 
old  patriarchs  knew  better  than  to  set  their  affections  on 
things  below — on  any  mere  land,  however  comfortable 
it  might  be.  "  By  faith,  Abraham  sojourned  in  the  land 
of  promise  as  in  a  strange  country,  dwelling  in  tents 
with  Isaac  and  Jacob,  the  heirs  with  him  of  the  same 
promise  ;  for  he  looked  for  a  city  that  hath  foundations, 
whose  builder  and  maker  is  GodT  "  These  all  died  in  faith, 
not  having  received  the  promises,  but  having  seen  them 
afar  off,  and  were  persuaded  of  themj^and  embraced  them, 
and  confessed  that  they  were  strangers  and  pilgrims  on 
the  earth.  For  they  that  say  such  things,  declare  plainly 
that  they  seek  a  country.  And  truly,  if  they  had  been 
mindful  of  that  country  from  whence  they  came  out, 
they  might  have  had  opportunity  to  have  returned. 
But  now  they  desire  a  better  eoiintry,  that  is  an  heavenly. 
Wherefore  God  is  not  ashamed  to  be  called  their  God : 
for  He  hath  prepared  for  them  a  city."  That  was  the 
reason  why  Abraham  was  willing  to  be  a  mere  pilgrim 
and  a  stranger  in  Canaan.  That  was  the  reason  why  he 
was  willing  to  own  nothing  more  than  a  grave,  and 
have  Sarah's  bones  laid  there,  and  his  own  bones  laid 


i8o  The  Ages  Before  Moses. 

beside  them,  before  a  single  item  of  the  promise  con- 
cerning the  land  had  been  fulfilled.     He  was  conte.nt, 
because  the  eye  of  his  faith  was  directed   to  that  land 
above,  the  heavenly  Canaan.    He  looked  for  a  city  whose 
builder  and   maker  was  God.     He   looked   forward   to 
that  glorious  prospect  which  is  set  before  us  in  the  book 
of  Revelation  :  "  I,  John,  saw  the  holy  city,  New  Jeru- 
salem, coming  down  from  God  out  of  heaven,  prepared  as 
a  bride  adorned  for  her  husband.     And  I  heard  a  great 
voice  out  of  heaven,  saying :  Behold  the  tabernacle  of 
God  is  with  men,  and  He  will  dwell  with  them,  and  they 
shall  be  His  people,  and  God  Himself  shall  be  with  them 
and  be  their  God."    There  is  the  fulfillment  of  the  Abra- 
hamic  covenant.     "  And  God  shall  wipe  away  all  tears 
from    their   eyes,  and    there   shall   be    no   more   death, 
neither  sorrow   nor  crying,  neither  shall  there  be   any 
more   pain,    for   the  former   things  are   passed    away." 
The    sacrifice  is  gone.     It    is  needed  no  longer.     The 
furnace  is  gone,  for  the  people  of  God  have  all  passed 
through    it.     The    lamp,   too,  is   gone,    because  "  there 
shall    be    no    night  there,    and    they    need    no    candle, 
neither  light  of  the  sun  :  for  the  Lord  God  giveth  them 
light,  and  they  shall  reign  forever  and   ever."     There, 
my  friends,  is  the  fulfillment  of  the  covenant  with  Abra- 
ham.    Thus,    when    you    leave    the    letter   which    kill- 
eth,  and  take  the  Spirit  which  giveth  life,  and  the  Bible 
for  your  guide,  instead  of  reaching  mere  worldly  matters 
of  the  Anglo-Saxon  race  that  are  just   as  transient   as 
anything  else,  you  get  the  Saviour,  you  get  salvation, 
you  get  Heaven,  you  get   God,  you   get   eternal  glory. 
Follow  the  line  of  the  Scriptures.     Leave  the  scribes  of 
the  day  to  themselves. 


LECTURE    IX. 

PATRIARCHAL   ERA — 2.   THE   SONS. 
Gen.  XXV.  19 — xlv. 

THE  lives  of  Isaac,  Jacob,  and  Joseph,  as  they 
are  recorded  here,  are  exceedingly  instruct- 
ive biographies,  and  very  valuable  as  such.  We  can  not 
take  them  up  in  this  way.  We  can  not  enter  into  par- 
ticulars. We  can  only  give  some  general  views  to  guide 
in  the  study  of  these  biographies  and  the  use  of  them. 
You  will  notice  much  variety. 

In  Isaac  you  have  a  striking  contrast  to  the  greatness 
of  Abraham.  Isaac  is  a  very  quiet  man,  a  retiring,  do- 
mestic man,  contemplative  in  his  disposition  ;  living  an 
obscure  life,  you  might  say.  His  life  is  longer  than  that 
of  any  of  the  other  patriarchs  ;  yet  the  Bible  has  far  less 
to  say  of  him  than  of  any  of  the  rest.  And  yet,  quiet 
and  retiring  as  he  was,  he  takes  his  rank  with  the 
best  of  them.  It  is  "Abraham  and  Isaac  and  Jacob." 
Here  we  have  much  encouragement  for  quiet  Chris- 
tians, those  that  pass  their  lives  in  obscurity  and  attract 
little  attention.  It  is  not  the  outer,  but  the  inner  life 
that  God  takes  special  notice  of. 

In  Jacob  we  have  a  contrast,  not  only  to  the  great- 
ness of  Abraham,  but  to  his  goodness;  and  to  the  good- 
ness of  Isaac  too.  When  we  read  the  life  of  Jacob, 
the  first  idea  we  get  is  the  exceedingly  painful  one,  that 

occupying  such  a  position  as  he  does  in  the  kingdom  of 

(181) 


i82  The  Ages  Before  Moses. 

God,  he  should  seem  to  be  so  unworthy  of  it.  Yet  on 
second  thought,  we  see  how  much  there  is  to  be  learned 
from  this  very  thing.  In  the  first  place,  it  strikes  us 
how  faithful  the  Bible  is ;  how  honest  in  telling  us  ex- 
actly what  the  man  was,  and  not  setting  before  us  what 
he  ought  to  have  been.  It  is  a  most  healthy  contrast 
to  the  style  of  biography  we  are  so  much  accustomed 
to  nowadays,  v/here  men's  virtues  and  excellencies  only 
are  held  up  to  view,  and  nothing  said  about  their  faults. 
And  then  there  is  this  special  value  in  a  life  like  Jacob's, 
that  it  shows  how  much  God's  grace  can  make  of  the 
very  poorest  material.  The  mean  Jacob  became  the 
mighty  Israel,  a  prince  with  God. 

When  you  compare  Jacob  with  Esau  in  their  earlier 
years,  your  sympathies  are  all  drawn  toward  the  elder 
brother.  You  find  him  honest,  open-hearted,  amiable, 
brave ;  and  you  wonder  why  it  is  that  Jacob  has  the 
position  of  honor,  and  Esau  no  place  at  all.  But 
when  you  look  at  the  entire  lives  of  Jacob  and  Esau 
respectively,  you  find  that  while  Esau  was  far  better 
in  the  beginning,  Jacob  was  far  better  in  the  end. 
There  was  very  good  material  in  Esau's  composition,  but 
what  did  he  make  of  it  ?  He  sold  his  birthright. 
He  turned  away  from  God.  Instead  of  going  up,  he 
went  down.  There  was  very  poor  material  in  Jacob's 
composition,  but  he  accepted  God  as  his  God  ;  and  his 
path,  though  by  no  means  straight,  was  nevertheless 
in  the  main  an  upward  path.  So  Jacob  grew  better  and 
better,  and  rose  higher  and  higher,  until  we  find  him  at 
Jast  a  veritable  saint,  a  noble  old  man,  before  he  dies. 
Bear  in  mind,  then,  that  the  question  is  not  how  many 
or  how  few  faults  we  have.     All  of  us  have  enough  of 


Patriarchal  Era— The  Sons.  183 

faults  and  sins  to  condemn  us.  The  question  is  not 
whether  we  have  many  or  few  of  them,  but  whether  we 
have  that  within  us  which  is  subduing  our  faults  and 
sins,  and  will  finally  overcome  them  all.  It  is  whether 
we  are  traveling  upward,  or  allowing  ourselves  to  be 
dragged  downward. 

So,  after  all,  there  is  something  peculiarly  encouraging 
in  the  history  of  Jacob.  There,  as  nowhere  else,  do  we 
see  illustrated  the  preciousness  and  the  power  of  Divine 
grace.  God  is  called  the  God  of  Abraham,  and  of  Isaac, 
and  of  Jacob.  Abraham  was  a  hero  ;  Isaac  was  a  saint ; 
but  Jacob  was  a  sinner.  The  biography  of  Jacob  comes 
closer  home  to  many  of  us  than  the  history  of  the  oth- 
ers. There  are  few  Abrahams ;  not  a  large  number  of 
Isaacs;  but  a  great  many  Jacobs,  to  whom  it  is  most 
comforting  to  know  that  however  poor  stuff  we  are 
made  of  by  nature,  God  can  make  of  us,  if  only  we  will 
yield  ourselves  to  Him,  "vessels  unto  honour,  sanctified, 
and  meet  for  the  Master's  use,  and  prepared  unto  every 
good  work ; "  and  are  there  not  times  in  the  history  of 
us  all  when  it  is  a  peculiar  support  to  our  faith  to  be 
able  to  call  on  God  as  "  the  God  of  Jacob  "  ? 

As  to  the  life  of  Joseph,  it  is  one  of  the  noblest  in  all 
history.  In  him  we  see  the  grandeur  of  the  Old  Testa- 
ment, and  the  grace  of  the  New.  He  was  a  noble  ex- 
ample even  of  the  distinctively  Christian  virtues.  If  we 
read  the  life  of  Jacob  as  an  encouragement,  we  may  read 
the  life  of  Joseph  as  an  inspiration. 

It  is  interesting  to  compare  Abraham,  the  father  of 
the  faithful,  with  the  three  representative  sons  of  the 
succeeding  generations.  Abraham  stands  alone  as  the 
father — "the   father  of  the   faithful."     He   stands  con- 


1 84  The  Ages  Before  Moses. 

spicuously  before  us  as  the  man  of  faith.  Yet  how  often 
his  faith  failed  him.  Joseph's  faith  was  more  universally 
triumphant  than  Abraham's.  Why  then  is  not  Joseph 
held  up  as  the  man  of  faith  ?  Because  Abraham  was 
the  Columbus  of  the  voyage  of  faith.  Many  a  gallant 
ship  has  crossed  the  Atlantic  in  grander  style  than  did 
the  Santa  Maria  in  1492.  But  after  all,  it  is  to  Co- 
lumbus we  look  as  the  man — the  man  that  bridged 
the  great  Atlantic.  And  so  it  is  here.  Joseph  had 
Abraham's  experience  behind  him ;  and  Isaac's,  and 
Jacob's.  Abraham  had  nothing  behind  him.  He  was 
called  out  from  the  world  to  go  forth  alone.  He  was 
the  Columbus  of  the  voyage  of  faith.  So  he  stands 
ahead  of  them  all,  as  the  father  of  the  faithful.  The 
faith  of  Isaac  was  manifested  in  passive  virtues,  as  distin- 
guished from  the  activity  and  energy  of  Abraham's 
faith.  The  faith  of  Jacob  is  manifested  in  struggling 
with  the  flesh,  and  only  after  a  long,  hard  contest,  gain- 
ing the  victory.  The  faith  of  Joseph  is  a  faith  which  is 
triumphant  all  through :  triumphant  in  adversity,  tri- 
umphant in  prosperity,  triumphant  especially  in  death 
(Heb.  xi.  22).  So  that  in  Abraham  we  have  the  grand- 
eur of  faith;  in  Isaac,  the  rest  of  faith;  in  Jacob,  the 
victory  of  faith  ;  and  in  Joseph,  the  glory  of  faith. 

11.  But  there  is  a  great  deal  more  than  biography 
here.  These  men  stand  all  in  their  places  as  representa- 
tive men.  They  stand  in  the  great  line  along  which 
Salvation  is  developed.  It  is  very  important  that  we 
should  carefully  recognize  their  position  in  that  line. 
Here  let  us  remember  that  on  which  our  Saviour  laid  so 
much  stress,  that  the  Old  Testament  Scriptures  testified 
of  Him  throughout:  "They  are  they,"  he  says,  "which 


Patriarchal  Era— The  Sons.  185 

testify  of  me  ;  "  and  again  :  "  Beginning  at  Moses,  .  .  . 
He  expounded  unto  them  in  all  the  Scriptures  the  things 
concerning  Himself."  How  many  are  there  that  read 
Moses  in  these  days,  and  find  little  or  nothing  about 
Christ ;  but  surely,  if  the  words  of  the  Master  are  true, 
we  ought  to  find  a  great  deal  about  Him  here. 

These  sons  of  the  patriarchal  era  were  all  typical  men. 
Now  this  idea  of  typical  men  is  not  fanciful.  We  have 
ample  authority  for  it.  We  find  Adam  taken  as  a  type  of 
Christ,  in  his  representative  capacity  as  the  head  of  the 
race,  in  the  fifth  of  Romans,  and  also  in  the  fifteenth  of  ist 
Corinthians,  where  the  Lord  Jesus  Christ  is  called  "  the 
second  Adam,  the  Lord  from  Heaven."  Then  in  the  Epis- 
tle to  the  Hebrews  we  have  Melchizedek  brought  forward 
as  a  type  of  Christ.  There  is  very  little  about  Melchize- 
dek in  Genesis — ^just  a  few  verses.  I  do  not  think  any 
of  us  would  have  discovered  in  Melchizedek  a  type  of 
Christ,  unless  we  had  been  told.  And  if  it  had  been 
pointed  out  to  us  on  other  than  inspired  authority,  it 
would  probably  have  been  rejected  as  fanciful.  Read  the 
seventh  chapter  of  the  Epistle  to  the  Hebrews,  and  see 
how  every  point  is  pressed  :  the  name,  meaning  "  king  of 
righteousness,"  the  title  "  king  of  peace  ;  "  the  fact  that 
his  genealogy  is  not  recorded,  and  not  even  his  father's 
or  mother's  name  mentioned  ;  his  abrupt  introduction 
into  the  history,  and  his  abrupt  withdrawal,  without 
note  of  his  birth  or  his  death,  as  was  the  custom  in  re- 
gard to  those  in  the  regular  line — all  these  minutiae  are 
claimed  in  the  New  Testament  as  part  of  "  the  testimo- 
ny of  Jesus,"  as  typical  of  His  royal  and  eternal  priest- 
hood. So  you  see  we  have  the  very  best  authority  for 
typical  persons  in  the  book  of  Genesis. 


1 86  The  Ages  Before  Moses. 

And  if  typical  men  are  to  be  found  in  Genesis  at  all, 
here  is  the  place  to  find  them.  Isaac,  Jacob,  and  Joseph 
were  all  in  the  direct  line  leading  on  to  Christ,  and 
therefore  much  more  likely  to  be  types  of  Christ  than 
Melchizedek,  who  was  outside.  And  accordingly  we 
do  find  striking  types  in  all  three.  Not  in  character,  re- 
member. It  is  impossible  to  find  the  type  of  Christ  in 
character.  He  stood  alone  in  that  respect  among  men, 
"  holy,  harmless,  undefiled,  and  separate  from  sinners." 
So  it  is  not  in  character  that  we  are  to  look  for  typical 
foreshadowings.  It  is  in  circumstances,  in  the  course  of 
history. 

And  it  is  interesting  to  observe  that  all  the  typical 
facts  are  found  in  the  youthful  history  of  these  patriarchs. 
For  our  Lord  Himself  was  never  an  old  man.  He  was 
always  young.  His  youth  is  perpetual.  Abraham,  the 
father,  is  introduced  to  us  an  old  man.  He  is  seventy- 
five  before  we  know  anything  about  him.  He  is  ninety 
and  nine  years  old  before  the  son  of  promise  is  born  to 
him.  But  Isaac  we. know  only  as  a  young  man.  We  are 
told  of  his  birth,  his  youth,  his  marriage.  Then  he  is 
virtually  dropped  ;  for  in  the  long  years  that  followed 
his  marriage  there  is  very  little  said  of  him.  So  with 
Joseph.  The  interest  of  his  history  belongs  entirely 
to  his  youth.  He  was  only  thirty  when  he  stood  before 
Pharaoh  of  Egypt  as  the  second  in  the  kingdom.  As 
to  Jacob,  it  is  to  be  remembered  that  he  comes  in  both 
as  a  father  and  a  son.  Jacob  had  a  rather  peculiar  posi- 
tion among  the  patriarchs.  He  was  the  father  of  "  the 
children  of  Israel,"  and  as  such  ranks  with  Abraham  as 
a  father  ;  and  so  we  have  a  great  deal  about  the  old  man 
Jacob ;  but  the  typical  facts  in  Jacob's  history  are  all 


Patriarchal  Era— The  Sons.  187 

connected  with  his  earlier  years,  and  his  position  as  a 
son. 

Let  us  now  attempt  a  sketch  of  these  thioe  men  in 
their  typical  characters.  We  might  spend  an  evening 
on  each,  but  there  is  an  advantage  in  getting  a  view  of 
all  three  together. 

I.  First,  Isaac.  In  Isaac's  history  there  are  three  things 
emphasized,  and  these  very  strongly,  namely :  his  birth, 
his  sacrifice,  his  marriage.  First,  his  birth.  Here  notice 
that  Isaac  was  in  a  veiy  special  sense  the  child  of  prom- 
ise. The  special  promise  that  was  given  to  Abraham  was 
that  he  should  have  a  son  ;  and  this  promise  was,  as  we 
have  seen,  connected  with  the  early  announcement  in 
Eden  concerning  the  seed  of  the  woman.  After  long  wait- 
ing the  promise  was  fulfilled,  and  Isaac  was  born.  May 
not  this  remind  us  how,  after  long  waiting,  the  Child  of 
Promise,  the  Seed  of  the  Woman,  the  long-expected 
Jesus  came  ?  And  it  is  perhaps  worth  while  to  refer 
in  this  connection  to  the  name.  It  means  "  laughter." 
You  remember  what  Sarah  said  on  the  occasion  of 
Isaac's  birth.  "  God  hath  made  me  to  laugh,  so  that  all 
that  hear  will  laugh  with  me."  The  birth  of  the  Son 
of  Promise  in  the  New  Testament  was  "  good  tidings 
of  great  joy  for  all  mankind." 

Notice  further,  that  Isaac  was  in  a  special  sense  the 
son  of  God.  Here  is  the  reason  why  so  much  stress  is 
put  upon  the  peculiar  circumstances  connected  with  his 
birth.  The  age  of  Abraham  is  given,  and  the  age  of 
Sarah.  Every  attention  is  called  to  the  fact  that  while 
his  birth  was  in  one  sense  natural,  in  another  sense  it 
was  supernatural.     In  this  respect  he  was  a  type  of  Him 


1 88  The  Ages  Before  Moses. 

who  was  "  born  of  a  woman,"  but  in  a  special  sense  by 
the  power  of  God. 

Then  in  the  Epistle  to  the  Galatians  (iv.  22 — v.  i) 
Ishmael  appears  as  a  type  of  Moses,  and  Isaac  of  Christ, 
for  Ishmael  represents  the  law  and  Isaac  the  gospel  in 
the  Apostle's  "  allegory."  So  much  for  the  birth  of 
Isaac. 

The  next  thing  is  the  sacrifice  of  Isaac  (Gen.  xxii.) 
Here  the  parallel  is  very  striking.  Consider  first  the  sac- 
rifice required  of  the  father.  The  Lord  says,  "  Take  now 
thy  son,  thine  only  son  Isaac,  whom  thou  lovest,  and  get 
thee  into  the  land  of  Moriah,  and  offer  him  there  for  a 
burnt-offering  upon  one  of  the  mountains  which  I  will 
tell  thee  of."  Can  we  read  this  without  remembering 
that  God  gave  His  Son,  His  only  Son,  whom  He  loved, 
somewhere  in  the  land  of  Moriah,  as  an  offering  for  us  ? 
Here  in  Genesis  we  have  an  expression  of  the  will  of 
God,  that  the  seed  of  Abraham,  even  Isaac,  should  be 
offered  up  in  sacrifice.  Can  we  contemplate  this  with- 
out remembering  how  in  later  ages,  that  same  will  de- 
creed that  the  seed  of  Abraham,  even  Jesus  Christ, 
should  die  ?  In  this  connection  think  of  the  name  of  the 
place,  "  Abraham  called  the  name  of  that  place  Jeho- 
vah-Jireh,"  which  means,  "  Jehovah  will  provide."  If 
you  ask  what  Abraham  had  in  his  mind  when  he  gave 
the  place  this  name,  turn  to  the  eighth  verse  :  "  My  son, 
God  will  provide  a  lamb  for  a  burnt-offering."  "  Behold 
the  Lamb  of  God,  that  taketh  away  the  sin  of  the  world." 
So  much  for  the  sacrifice  required  of  the  father. 

Next  notice  the  "  obedience  unto  death  "  of  the  son. 
There  you  see  Isaac,  in  obedience  to  his  father,  setting 


Patriarchal  Era — The  Sons.  189 

his  face  in  that  same  direction  where  afterward  stood  the 
city  of  Jerusalem.  There  he  is  nearing  the  place,  his 
followers  left  behind  afar  off.  And  what  is  he  carrying? 
He  is  carrying  wood  on  his  shoulder — the  wood  upon 
which  he  is  to  be  bound  for  sacrifice.  And  when  he 
comes  to  the  place,  and  his  father  lays  hold  of  him,  he 
meekly  submits.  He  allows  himself  to  be  bound  on  the 
wood  which  he  has  carried  along  the  road  and  up  the 
hill.  Thus  Isaac,  the  seed  of  promise,  is  obedient, 
"  obedient  unto  death."  Can  we  read  all  this  without 
remembering  the  obedience  of  the  Seed  of  Promise, 
even  Jesus,  who  "  steadfastly  set  His  face  to  go  up  to 
Jerusalem,"  though  He  knew,  as  Isaac  did  not,  the  fear- 
ful death  that  awaited  Him  there — without  remember- 
ing how,  as  the  hour  drew  nigh,  He  was  to  be  seen 
carrying  the  wood  on  which  He  was  to  be  bound,  and 
how  in  circumstances  far  more  trying,  forsaken  by  His 
followers,  forsaken,  as  it  were,  even  of  His  Father,  "  He 
was  obedient  unto  death,  even  the  death  of  the  cross." 

Next,  we  have  a  figure  of  the  resurrection,  as  we  are 
expressly  told  in  Hebrews  xi.  19.  The  three  days  of  sore 
trial  have  passed  away :  three  days  during  which  the  son 
of  Abraham  has  been  as  good  as  dead  ;  three  days,  during 
the  dark  course  of  which  the  hopes  of  the  promise  and 
the  blessings  of  the  covenant  seemed  about  to  be  buried 
in  the  tomb  of  Isaac ;  yet  there  again,  coming  down 
from  the  mount,  you  see  the  son  of  promise  alive  still — 
alive  from  the  dead  "  in  a  figure,"  with  all  the  blessings 
of  the  covenant  in  his  hand,  and  all  its  hopes  in  his  eye, 
hopes  greatly  confirmed  by  the  issue  of  this  fiery  trial. 
Can  we  witness  this  again  without  thinking  of  that  other 
Son  of  Abraham  who,  like  Isaac,  and  yet  unlike  him,  was 


190  The  Ages  Before  Moses. 

Son  of  God  as  well,  after  the  three  days  of  the  darkness 
of  death  had  passed  over  Him,  appearing  again  alive 
from  the  dead,  holding  in  His  hand  all  the  blessings  of 
the  covenant,  and  showing,  in  His  resurrection  from  the 
dead,  the  strongest  confirmation  of  its  hopes? 

Then,  after  the  figure  of  the  resurrection  comes  the 
reward.  Read  the  sixteenth  and  seventeenth  verses : 
"  The  angel  of  the  Lord  called  unto  Abraham  the  second 
time,  and  said :  Because  thou  hast  done  this  thing  and 
hast  not  withheld  thy  son,  thine  only  son  ;  in  blessing 
I  will  bless  thee,  and  in  multiplying  I  will  multiply  thy 
seed  as  the  stars  of  heaven  and  as  the  sand  which  is 
upon  the  sea-shore;  and  thy  seed  shall  possess* the 
gate  of  his  enemies,  and  in  thy  seed  shall  all  the  nations 
of  the  earth  be  blessed."  So,  right  after  the  sacrifice  of 
the  seed  comes  the  renewed  promise  of  the  seed,  the 
seed,  the  seed.  In  this  connection  read  such  a  passage 
as  you  find  in  the  fifty-third  chapter  of  Isaiah  :  "  He  is 
brought  as  a  lamb  to  the  slaughter ;  ....  it  pleased  the 
Lord  to  bruise  Him.  He  hath  put  Him  to  grief: 
When  thou  shalt  make  His  soul  an  offering  for  sin,  He 
shall  see  His  seed;  He  shall  prolong  his  days,  and  the 
pleasure  of  the  Lord  shall  prosper  in  His  hand.  He  shall 
see  of  the  travail  of  His  soul  and  be  satisfied,  and  by  His 
knowledge  shall  my  righteous  Servant  justify  many,  for  He 
shall  bear  their  iniquities."  You  see  how  full  the  type 
is  in  the  history  of  the  sacrifice — extending  not  merely 
to  the  death  of  Christ,  but  also  to  the  resurrection,  and 
His  vision  of  its  glorious  results. 

Now,  all  this  prepares  the  way  for  our  looking  some- 
where in  the  detailed  account  of  Isaac's  marriage  (Gen. 
xxiv.)  for  a  corresponding  typical  representation.     If  we 


Patriarchal  Era — The  Sons.  191 

had  not  found  anything  typical  in  his  birth  or  in  his  sac- 
rifice, we  might  justly  regard  it  as  fanciful  to  look  for 
anything  typical  in  his  marriage.  But  we  have  Scripture 
authority  for  these  other  typical  representations ;  and 
now  we  come  to  a  long  history  of  Isaac's  marriage ;  and 
we  can  not  help  thinking  of  "  the  bride,  the  Lamb's 
wife,"  spoken  of  in  other  parts  of  the  Scriptures,  and 
especially  in  Revelation,  and  raising  the  question 
whether  there  may  be  anything  here,  intended  to  figure 
forth  the  bringing  home  of  the  bride  of  the  New  Testa- 
ment. In  dealing  with  a  subject  of  this  kind,  it  is  quite 
necessary  to  enter,  as  far  as  is  possible  to  a  Western  mind, 
into  the  Oriental  imagery.  The  representation  of  the 
Church  under  the  figure  of  a  bride,  does  not  strike  us 
as  at  all  natural ;  but  it  was  quite  so  to  an  Eastern 
mind.  And,  as  a  matter  of  fact,  it  is  so  used  in  very 
many  passages  both  of  the  Old  Testament  and  the 
New.  Let  us  by  all  means  try  to  look  at  this 
charming  idyll  with  Eastern  eyes,  and  read  it  in  the 
light  of  the  New  Testament.  Look,  then,  at  the  main 
facts.  Isaac  remains  at  home,  in  the  land  of  Canaan. 
The  father  sends  forth  a  servant  to  the  old  land  from 
which  he  came — the  world  he  had  left  behind — to  ob- 
tain a  wife  for  his  son.  The  messenger,  having  dili- 
gently and  with  much  prayer  accomplished  his  journey, 
delivers  his  message — all  about  the  greatness  of  the 
father,  and  the  rich  inheritance  of  the  son ;  and  lays 
special  stress  on  the  fact  that  the  father  has  given  all 
that  he  has  to  the  son.  He  is  successful  in  his  mission. 
Why?  The  reason  is  given  again  and  again.  Because 
the  angel  of  the  Lord  goes  before  him  and  prepares  the 
way.     And  so  the  bride,  having  heard  the  servant's  tes- 


192  The  Ages  Before  Moses. 

timony,  makes  answer:  "I  will  go."  She  travels  away 
from  her  old  world  home  to  her  new  Canaan  home^ 
where  she  meets  the  bridegroom  and  becomes  his  wife. 
Can  you  read  all  this  without  remembering  how,  after 
His  death  and  resurrection,  the  Lord  Jesus  Christ  took 
His  place  in  the  heavenly  Canaan  and  remained  there, 
and  now  sends  His  messengers  to  call  home  the  bride ; 
how  He  commissions  them  to  tell  about  the  glory  of 
the  Father  and  the  glory  of  the  Son,  and  that  the 
Father  has  given  all  things  to  the  Son  ;  how  the  success 
of  the  messengers  depends  entirely  upon  the  Spirit  of 
the  Lord,  sent  by  the  Father  in  the  name  of  the  Son, 
to  persuade  the  bride  to  come  ;  how  the  bride  hears  the 
messenger,  and,  persuaded  by  the  Spirit  of  the  Lord, 
sets  out  for  the  heavenly  Canaan  to  meet  the  bride- 
groom ;  and  there  in  the  book  of  Revelation  we  have 
the  final  scene — "  the  marriage  of  the  Lamb."  The 
bride  is  made  ready,  clothed  "  in  fine  linen,  clean  and 
white,  for  the  fine  linen  is  the  righteousness  of  saints." 
Then  she  is  united  to  the  bridegroom  in  the  heavenly 
Canaan.  These  are  all  scriptural  representations ;  and 
while  it  would  be  presumptuous  to  insist  on  any  such 
allegorical  use  of  the  marriage  of  Isaac  as  a  matter  of 
faith,  or  to  attempt  to  base  any  doctrinal  views  upon  it, 
it  nevertheless  corresponds  so  perfectly  with  the  un- 
questionable typology  of  Isaac's  birth  and  (figurative) 
death  and  resurrection  on  the  one  hand,  and  with  the 
familiar  imagery  of  the  bridegroom  and  the  bride  in  the 
subsequent  Scriptures  on  the  other,  that  we  consider 
those  expositors  fully  justified,  who  have  included  it  in 
the  typical  history  of  Isaac. 

2,  In  regard  to  Jacob,  the  key  to  his  typical  history 


Patriarchal  Era — The  Sons.  193 

is  John  i.  51,  where  Christ  says  to  Nathanael :  "  Verily, 
verily,  I  say  unto  you,  hereafter  ye  shall  see  heaven 
open  and  the  angels  of  God  ascending  and  descend- 
ing upon  the  Son  of  man."  Here  there  is  obvious 
reference  to  Jacob's  vision  at  Bethel ;  the  angels  of  God 
are  ascending  and  descending,  and  the  Lord  Jesus  puts 
Himself  in  the  position  of  the  Son  of  man  at  the  foot 
of  the  ladder.  The  words  of  Christ  Himself  form  our 
basis  here.  Just  as  Isaac  was  the  type  of  Christ  as 
the  Son  of  God,  Jacob  was  the  type  of  Christ  as  the 
Son  of  man.  Accordingly  you  find  the  typical  history 
of  Jacob  connected  with  humiliation  and  suffering. 
Think  first  of  the  scene  at  Bethel.  Jacob  has  left  his 
father's  house  with  only  a  pilgrim's  staff  in  his  hand. 
There  is  enough  and  to  spare  in  his  father's  house,  but 
he  is  now  a  poor  wanderer,  and  there  in  that  dreary 
place  he  has  a  stone  for  his  pillow,  while  the  darkness 
gathers  fast  around  him.  Can  we  read  all  this  with  our 
Lord's  own  words  in  view,  identifying  himself  with 
Jacob,  without  remembering  how  the  Son  of  God  left 
His  father's  house,  where  there  was  enough  and  to 
spare,  and  became  a  pilgrim  on  the  earth  for  us  ?  He  is 
born  of  the  seed  of  Abraham  according  to  the  flesh  ;  and 
now  He  is  so  poor,  that  "while  the  foxes  have  holes 
and  the  birds  of  the  air  have  nests,  the  Son  of  man  hath 
not  where  to  lay  His  head."  He  too  chooses  the  bare 
ground  for  His  couch,  and  a  stone  for  His  pillow  ;  and  thus 
He  passed  through  the  dark  night  of  His  humiliation. 
But  it  is  not  all  darkness.  The  heavens  are  open  above 
Him.  We  see  it  at  His  baptism.  We  see  it  again 
and  again,  when  the  angels  come  and  minister  unto  Him 
ascending  and  descending  upon  the  Son  of  man. 
9 


194  The  Ages  Before  Moses. 

Think  next  of  the  object  of  Jacob's  journey.  It  is 
(xxviii.  2)  to  get  a  wife  in  Padan-Aram.  And  here 
again  the  history  is  given  in  full  detail,  as  if  to  fix 
the  attention.  A  great  deal  of  space  (chapters  28,  29, 
30,  31)  is  given  to  it,  and  the  key  to  these  chapters  will 
be  found  in  Hosea  xii.  12,  where  we  are  told,  "Israel 
served  for  a  wife,  and  for  a  wife  he  kept  sheepy  What  a 
difference  from  Isaac !  Isaac  remained  at  home  ahd 
the  servant  was  sent  forth  for  his  v/ife.  Jacob  had 
to  leave  home  and  go  to  that  far-away  country  himself 
and  work  there  with  the  hired  servants.  Isaac  was 
typical  of  Christ  as  the  Son  of  God,  and  hence  it 
was  appropriate  that  he  should  remain  at  home,  while  a 
servant  was  sent  to  call  the  bride.  And  the  appro- 
priateness is  all  the  more  obvious  coming  as  it  does 
after  the  figurative  death  and  resurrection  on  Moriah, 
referred  to  in  Heb.  xi.  But  there  is  another  side  to  all 
this.  There  is  the  side  of  humiliation  as  well  as  exalta- 
tion. And  as  Jacob  is  a  type  of  Christ  as  Son  of  man, 
it  is  this  other  aspect  that  is  brought  out  in  his  history. 
The  Son  of  man  had  Himself  to  go  to  that  world  as  a 
servant,  to  claim  the  Church  as  His  own.  He  had  to  go 
and  keep  sheep  there,  not  exactly  as  Jacob  did,  but  as 
the  Good  Shepherd,  that  gave  His  life  for  the  sheep. 

In  this  connection  it  is  interesting  to  think  of  Jacob's 
sons.  Away  in  that  old  country — in  that  country  that 
represented  the  world  to  the  patriarchs  —  the  twelve 
sons  were  born.  So,  too,  our  Saviour  had  the  twelve 
gathered  around  Him  before  He  left  the  world.  And 
as  these  twelve  sons  that  were  born  there  were  the 
founders  of  the  Jewish  Church,  so  the  twelve  Apostles 
spiritually  born  to  the  Saviour  when   He  was  here  on 


Patriarchal  Era — The  Sons.  195 

earth  were  the  founders  of  the  Christian  Church.  But 
were  there  twelve  born  in  Padan-Aram  ?  Count,  and 
you  will  find  the  number  only  eleven.  Of  course  we 
can  not  help  thinking  of  Judas — that  there  were  only 
eleven  apostles  really  born.  "  Have  not  I  chosen  you 
twelve,  and  one  of  you  is  a  devil  ?  ''  Judas  belonged  to 
the  seed  of  the  serpent — only  eleven  were  really  sons. 
And  if  we  are  reminded  that  the  place  of  the  twelfth 
was  afterwards  filled  by  the  selection  of  Matthias,  we  re- 
member also  that  the  name  of  Manasseh  was  afterwards 
added,  so  that  Joseph  really  counted  two,  making  the 
complete  number  of  twelve,  eleven  born  in  Padan- 
Aram,  and  one  added  afterwards  to  make  the  number 
complete.  But  read  on,  and  you  will  find  that  another 
son  was  actually  born  in  Canaan  after  Jacob  came  back 
again,  Benjamin  by  name.  And  here  we  can  not  but 
advert  to  the  coincidence,  to  say  the  least  of  it,  in 
the  call  of  the  last  of  the  Apostles,  "  born  out  of 
due  time,"  as  he  himself  expresses  it,  born  after  the 
Saviour  had  returned  to  the  heavenly  Canaan ;  and 
we  remember  too  how  such  repeated  stress  is  laid 
(Rom.  xi.  I  ;  Phil.  iii.  5)  on  the  fact  that  he  was  "  of 
the  tribe  of  Benjamin."  Looking  back  now  to  the 
birth  of  Jacob's  youngest  son  we  find  his  mother  calling 
him  Benoni,  "  son  of  my  sorrow,"  but  his  father  called 
him  Benjamin,  "  son  of  my  right  hand."  And  this  again 
reminds  us  how  the  apostle  Paul  was  born,  as  it  were, 
out  of  the  sorrow  of  the  Church — its  persecution  nigh 
unto  death.  But  while  in  that  regard  his  name  might 
well  have  been  Benoni,  was  he  not  afterwards  shown  to 
be  a  Benjamin  indeed,  a  son  of  God's  right  hand,  the 
greatest  of  all  the  apostles  ? 


icj6  The  Ages  Before  Moses. 

One  scene  more  remains  connected  with  the  pilgrim  ex- 
periences of  Jacob  before  he  reached  his  Canaan  home 
again.  It  is  the  scene  at  Peniel — the  wresthng.  His 
long  sojourn  as  a  servant  and  a  pilgrim  is  nearly  over. 
He  is  soon  to  cross  the  brook  Jabbok,  which  still  flows 
between  him  and  the  land  of  Canaan.  At  this  juncture 
comes  the  scene  of  which  the  prophet  says  :  "  By  his 
strength  he  had  power  with  God  ;  yea,  he  had  power  over 
the  angel  and  prevailed.  He  wept  and  made  supplica- 
tion unto  him.  He  found  him  in  Bethel,  and  there  he 
spake  with  us.  Even  the  Lord  God  of  hosts :  the  Lord 
is  his  memorial."  Is  there  nothing  in  this  to  remind  us 
of  another,  and  far  more  sacred,  scene  of  wrestling,  of 
agony,  when  the  Son  of  man  was  about  to  cross  the 
river  and  return  to  his  Fatherland  ;  the  scene  referred 
to  in  the  Epistle  to  the  Hebrews,  where  we  read  of  One 
who  "  in  the  days  of  His  flesh,  when  He  had  offered  up 
prayers  and  supplications,  with  strong  crying  and  tears, 
unto  Him  that  was  able  to  save  Him  from  death,  and 
was  heard  in  that  he  feared  ;  though  He  was  a  son, 
yet  learned  he  obedience  by  the  things  which  he  suffer- 
ed." The  New  Testament  Peniel  is  Gethsemane — the 
wrestling,  "  Father,  if  it  be  possible,  let  this  cup  pass 
from  me  ;"  and  the  victory  in  resignation  :*  "  Not  my 
will,  but  Thine  be  done." 

In  his  subsequent  history  Jacob  appears  no  longer  as 


*  It  is  very  important  to  remember  that  Jacob  prevailed,  not  by 
his  wrestling,  as  is  so  often  supposed,  but  by  his  yielding.  Not  till 
he  was  led  fully  to  realize  his  own  weakness,  where  he  had  felt  the 
strongest,  did  he  have  power  with  God.  The  great  lesson  from 
Jacob's  experience  at  Peniel  is  not  on  importunity,  but  on  self-sur- 
render, as  a  careful  study  of  Gen.  xxxii.  will  show. 


Patriarchal  Era— The  Sons.  197 

1  son,  but  as  a  father,  the  father  of  "  the  children  of 
Israel,"  The  story  of  his  later  years  will  be  considered 
in  next  lecture. 

3.  We  come  now  to  Joseph,  the  son  in  the  third  gener- 
ation. The  key  to  the  typical  history  of  Joseph  is  found 
in  the  two  titles  given  him — the  one  by  Jacob,  the  other 
by  Pharaoh.  The  title  given  him  by  Jacob  (Gen.  xlix,  24) 
is  the  "  Shepherd  and  stone  of  Israel."  These  words  are 
put  in  parenthesis  in  our  version,  but  the  parenthesis  is 
not  in  the  original.  It  is  far  more  natural  to  take  Jo- 
seph, who  is  the  subject  of  the  whole  passage,  as  the  sub- 
ject here,  than  to  introduce  a  foreign  subject  as  some  do. 
It  is  literally  translated  therefore,  "  from  thence  he  (Jo- 
seph) became  the  shepherd,  the  stone  of  Israel,"  a  fact 
which  is  very  apparent  in  the  history.  The  title  given 
him  by  Pharaoh  (Gen.  xli.  45)  is  Zaphnath-paaneah,  not 
"  revealer  of  secrets,"  as  in  the  margin,  but  "  Saviour 
of  the  world  "  (see  Kurz,  "  Old  Gov."  88-2).  You  see 
how  natural  it  was  that  Pharaoh  should  give  Joseph 
this  name.  It  was  he  who  caused  Pharaoh  to  gather 
corn  into  his  granaries  during  the  years  of  plenty,  and 
thus  saved  the  world  from  famine.  So  he  called  his 
name  Zaphnath-paaneah. 

In  Isaac  and  Jacob  we  have  the  types  of  Christ  as  Son 
of  God  and  Son  of  man.  In  Joseph's  history  we  have 
the  type  of  Christ  as  the  Saviour,  and  that  both  in  His 
humiliation  and  His  exaltation.  Look  first  at  Joseph  in 
his  downward  course :  envied,  hated,  rejected  of  his 
brethren  ;  sold  to  the  enemy  for  so  many  pieces  of  silver ; 
tempted  in  Egypt,  yet  remaining  firm  against  tempta- 
tion ;  condemned  and  put  in  prison,  and  numbered  with 
the  transgressors  for  no  sin  of  his  ;  two  common  offenders 


198  The  Ages  Before  Moses. 

beside  him  in  the  prison,  who  were  similar  in  their  pre- 
vious occupations,  ali]<e  in  their  degradation  and 
condemnation,  and  expecting  each  a  Hke  ignominious 
end  ;  yet  according  to  Joseph's  word,  one  is  raised  to 
greater  honour  tlian  before,  wliile  the  other  dies  in  sliame 
and  despair.  Is  there  nothing  in  all  this  that  calls  to  mind 
the  path  of  humiliation  and  sorrow,  which  was  trod  by 
One,  who  was  "  despised  and  rejected  of  men,"  those  "  He 
was  not  ashamed  to  call  His  brethren,"  who  was  sold  for 
thirty  pieces  of  silver,  who  for  no  fault  of  His,  was  tried 
and  condemned,  and  at  last  put  to  death  between  two 
thieves,  one  of  whom  was  that  day  with  Him  in  Para- 
dise, and  the  other — had  passed  away  into  darkness  ?  Is 
not  the  parallel  as  close  as  it  well  could  be,  stopping  short 
only  at  the  point  of  death  ;  for  the  very  same  reason 
that  the  parallel  in  Isaac's  case  had  to  stop  short  there 
too,  namely,  because  there  was  another  side  to  the  par- 
allel, that  of  resurrection  and  exaltation. 

Let  us  look  next  at  Joseph's  exaltation,  and  see  if  we 
do  not  find  that  other  side  of  the  parallel  carried  out 
too.  Behold  him  then,  taken  from  prison  and  judg- 
ment. Behold  him  raised  to  the  right  hand  of  majesty 
on  the  throne  of  Egypt.  Behold  him  invested  with 
plenary  power  for  the  good  of  those  under  him.  Behold 
him  in  his  intimate  acquaintance,  not  only  with  the 
present,  but  with  the  prospective  wants  of  his  people. 
Behold  him  with  his  store-houses  full.  Behold  him  in 
the  time  of  need  opening  those  store-houses  and  dis- 
pensing blessings  far  and  wide.  Behold  him  gathering 
around  him  his  father's  family,  that  he  may  feed  them 
and  sustain  them  there,  thus  proving  himself  to  be  in- 
deed the  shepherd  and  stone  of  Israel,  as  well  as  the 


Patriarchal  Era — The  Sons.  199 

Saviour  of  the  world.  Does  not  all  this  remind  you  of 
another  "Prince  and  Saviour"  who  was  "taken  from 
prison  and  from  judgment ;  "  who  was  raised  from  the 
dead  and  exalted  to  "  the  right  hand  of  Majesty  on  high," 
to  whom  "  all  power  is  given  in  heaven  and  on  earth ;  " 
who  by  His  own  sad  experience,  has  intimate  knowledge 
of  all  our  wants  and  woes  ;  in  whom  "  it  has  pleased  the 
Father  that  all  fullness  should  dwell,"  and  who  is  ever 
ready  to  dispense  of  that  fullness  to  those  who  come 
and  ask  it  ?  Does  it  not  remind  us  of  One  who,  in  a 
higher  sense  than  even  Joseph,  is  "  the  Shepherd  and 
Stone  of  Israel  "?  One  to  whom  the  name  of  Zaphnath- 
paaneah,  "Saviour  of  the  world,"  of  higher  right  be- 
longs? When  Pharaoh  gave  Joseph  the  name,  "  they 
cried  before  him,  Bow  the  knee  "  (Gen.  xli.  43),  but  the 
time  is  coming  when  "  at  the  name  of  Jesus  (Saviour) 
every  knee  shall  bow,  and  every  tongue  confess  that  He 
is  Lord  to  the  glory  of  the  Father"  (Phil.  ii.  9-1 1). 
The  provision  that  was  made  in  Egypt  was  especially 
intended  by  the  Lord  for  Israel,  but  the  store-houses 
were  open  to  all  the  world — to  all  that  came  and  asked. 
So  we  are  told  that  Christ  is  "  the  Saviour  of  all  men," 
though  "  specially  of  them  that  believe  "  (i  Tim.  iv.  10). 
The  store-houses  are  open,  and  whosoever  will  ma}^ 
come,  because  "  God  so  loved  the  world  that  He  gave 
His  only  begotten  Son,  that  whosoever  believeth  in  Him 
should  not  perish,  but  have  everlasting  life." 

There  are  many  interesting  things  that  might  be 
brought  out  in  respect  to  the  correspondence  between 
Joseph  and  Christ  as  "  the  shepherd  and  stone  of  Is- 
rael ; "  and  more  particularly  in  those  special  dealings 
that  are  recorded  in  Gen.,  chapters  42  to  45,  where  are 


200  The  Ages  Before  Moses. 

found  passages  second  to  nothing  in  the  whole  range  o-f 
literature  in  tenderness  and  pathos.  Notice  only  one 
point.  You  see  how  hardly  Joseph  deals  with  his 
brethren  at  first — how  roughly  he  treats  them ;  but 
remember  first,  that  it  is  quite  as  hard  for  Joseph  to  do, 
as  it  is  for  them  to  bear.  And  then  think  of  the  object 
he  has  in  view,  of  the  need-be  there  is  for  it  all.  It  is 
necessary  first  of  all  to  convince  them  of  their  sins  (see 
Gen.  xlii.  21,  24).  But  as  soon  as  the  work  of  con- 
viction is  deep  enough,  he  lays  aside  constraint  and 
speaks  out  those  tender  feelings  which  have  so  long 
been  struggling  for  utterance.  "  I  am  Joseph  your 
brother,  whom  ye  sold  into  Egypt.  Now,  therefore,  be 
not  grieved  nor  angry  with  yourselves  that  ye  sold  me 
hither,  for  God  did  send  me  before  you  to  preserve 
life." 

So  deals  the  Saviour  with  sinners  still.  And  so  dealt 
He  with  His  own  brethren  who  had  handed  Him  over  a 
prisoner  to  the  Roman  power.  Read  the  terrible  words 
of  the  apostle  Peter  to  the  people  of  Jerusalem  (Acts 
iii.  13-15)  as  he  drives  the  arrow  of  conviction  deep 
into  their  -hearts.  But  no  sooner  is  the  desired  convic- 
tion produced  than  the  encouraging  words  are  added  : 
"And  now,  brethren,  I  wot  that  through  ignorance  ye 
did  it,  as  did  also  your  rulers.  But  those  things  which 
God  before  had  shewed  by  the  mouth  of  all  His  prophets 
that  Christ  should  suffer,  He  hath  so  fulfilled.  Repent 
ye,  therefore,  and  be  converted,  that  your  sins  may  be 
blotted  out,  when  the  times  of  refreshing  shall  come 
from  the  presence  of  the  Lord."  Thus  wisely  and 
tenderly  does  the  Lord  Jesus  deal  with  every  sinner. 
When  a  labouring  soul  comes  to  the  Saviour  for  the  first 


Patriarchal  Era— The  Sons.  201 

time,  his  troubles  may  be  even  increased ;  and  perhaps 
he  may  feel  that  he  is  hardly  dealt  with  for  a  time. 
But  it  is  all  in  mercy.  The  Saviour  is  "  refraining  Him- 
self" for  the  wisest  of  reasons.  As  soon  as  the  work  of 
conviction  is  deep  enough,  the  Lord  Jesus  will  make  Him- 
self fully  known,  not  only  as  a  Saviour,  but  as  a  Friend 
and  Brother.  It  is  very  touching  to  see  how  thoroughly 
awed  these  simple  country  people  were  when  they  found 
themselves  confronted  with  the  Governor  of  Egypt — 
and  then  to  find  in  him  a  brother,  as  kind,  as  considerate, 
and  as  sympathetic  as  if  he  had  been  with  them  in  the 
old  home  all  the  while.     Even  so  it  is  with  our  Lord. 

"  Though  now  exalted  up  on  high, 
He  bends  on  earth  a  brother's  eye." 

And  though  He  has  a  "  name  that  is  above  every 
name ;  though  at  the  name  of  Jesus  every  knee  must 
bow  and  every  tongue  confess  that  He  is  Lord  ;"  yet  is 
He  still  the  Shepherd  and  the  Stone,  the  Shepherd  be- 
side us,  the  Rock  of  Ages  beneath  our  feet.  Son  of 
God,  Son  of  man,  Saviour  of  the  world.  Shepherd  and 
Stone  of  Israel,  we  put  our  trust  in  Thee  ! 


LECTURE   X. 

CLOSE  OF  THE  PATRIARCHAL  ERA:    ISRAEL  IN   EGYPT. 
Gen.  xlvi. — 1. 

WE  come  now  to  the  transition  from  the  Patri- 
archal Era  to  the  National  Era.  The  transition 
was  made  in  Egypt,  in  the  interval  between  the  books  of 
Genesis  and  Exodus.  The  children  of  Israel  leave 
Canaan  and  enter  Egypt,  a  family.  They  leave  Egypt 
and  return  to  Canaan,  a  nation.     The  family  history  ends 

y,  with  the  entrance  into  Egypt.     The  national  history  be- 
gins with   the   exodus  from   Egypt.     It  will  be  worth 

'    while,  I  think,  for  one  evening  to  dwell  on  this  transi- 
tion time — to  think  of  "  Israel  in  Egypt." 

Israel  in  Egypt  suggests  bright  thoughts  or  dark 
thoughts,  according  as  you  take  it.  If  we  understand 
by  "  Israel  in  Egypt  "  the  old  man  Jacob,  whose  name 
was  changed  to  Israel,  then  all  the  thoughts  we  have 
about  it  are  happy  thoughts.  In  the  first  place,  Israel 
is  in  Egypt  because  God  has  guided  him  there.  There 
is  no  mistake  about  it.  Abraham  thought  the  time  had 
come  for  him  to  go  to  Egypt  when  the  first  famine  be- 
gan to  pinch  him  (Gen.  xii.  lo) ;  but  Abraham  was 
mistaken.  When  he  went  there,  he  fell  into  serious 
trouble  and  sin,  and  was  glad  to  get  back  again.  The 
time  had  not  yet  come.  Isaac  thought  it  was  time  to 
go  to  Egypt,  when  a  similar  famine  afflicted  the  land  in 

his  days.     He  set  out   to  go   down,  as  his  father  had 
(202) 


Close  of  the  Patriarchal  Era.  203 

done  ;  but  the  Lord  appeared  unto  him  and  forbade 
him  (Gen.  xxvi.)  Now,  another  famine  has  swept  over 
the  land,  and  again  there  is  need  to  go  to  Egypt  for 
supphes ;  but  Jacob  does  not  go.  He  is  well  schooled 
and  disciplined  by  this  time,  and  so  he  waits  for  the 
Lord's  guidance.  By  and  by  the  course  of  Providence 
makes  it  plain  that  it  is  time  for  him  to  go.  "  When  he 
saw  the  wagons  which  Joseph  had  sent,  Israel  said,  I  will 
go  "  (Gen.  xlv.  27).  He  saw  the  hand  of  the  Lord  in 
it,  and  so  set  out  on  the  journey.  And  yet  there  ap- 
pears to  have  been  something  in  his  mind  that  suggested 
a  doubt,  for  the  Lord  met  him  on  the  way,  and  spoke  to 
him  in  a  very  different  manner  from  what  He  had  spoken 
to  Isaac.  We  are  told  in  the  forty-sixth  chapter  that 
"  God  spake  unto  Israel  in  visions  of  the  night  and  said  : 
Jacob,  Jacob.  And  he  said  :  Here  am  I.  And  He 
said  :  I  am  "God,  the  God  of  thy  father.  Fear  not  to  go 
down  into  Egypt,  for  I  will  there  make  of  thee  a  great 
nation.  I  will  go  down  with  thee  into  Egypt."  There 
would  have  been  no  trouble  growing  out  of  Abraham's 
journey  into  Egypt  if  he  had  had  a  message  like  that. 
"  I  will  go  down  with  thee  into  Egypt,  and  I  will  surely 
bring  thee  up  again  :  and  Joseph  shall  put  his  hands 
upon  thine  eyes."  It  is  pleasant,  then,  to  think  that, 
follo\ying  the  guidance  of  Divine  Providence,  and  in 
obedience  to  the  direct  call  of  God,  Israel  found  himself 
in  Egypt. 

Another  thing  that  is  very  pleasant  to  think  of  is  re- 
lated in  Gen.  xlvii.  7  :  "  Joseph  brought  in  Jacob  his 
father  and  set  him  before  Pharaoh,  and  Jacob  blessed 
Pharaoh."  What  a  contrast  again  to  Abraham's  experi- 
ence.    When  Abraham  went  down  to  Egypt,  unsent  of 


20^.  The  Ages  Before  Moses. 

the  Lord,  he  brought  trouble  on  Pharaoh  and  all  his 
house.  When  Isaac  went  in  the  direction  of  Egypt,  he 
got  into  difficulty  with  Abimelech,  King  of  Gerar,  But 
when  Jacob,  guided  and  instructed  by  the  Lord,  goes 
down  into  Egypt,  he  carries  a  blessing  with  him  :  "  Jacob 
blessed  Pharaoh."  So,  when  we  are  in  the  line  of  duty, 
in  the  path  that  God  marks  out  for  us,  we  are  sure  to 
carry  blessings  wherever  we  go, 

"  Jacob  blessed  Pharaoh."  It  is  a  beautiful  sight,  a 
lovely  picture  to  look  at — old  Israel  blessing  Pharaoh. 
Remember  that  "  without  all  contradiction  the  less  is 
blessed  of  the  better."  In  what  respect,  then,  was  Israel 
better  than  Pharaoh?  Was  not  Pharaoh  on  the  throne 
of  the  greatest  monarchy  of  the  time?  But  Jacob 
blessed  Pharaoh.  It  is  true  that  throughout  the  Bible 
respect  is  always  paid  to  gray  hairs  (pity  it  is  not  always 
so  out  of  the  Bible) ;  and  the  age  of  the  old  man  had 
undoubtedly  something  to  do  with  the  attitude  in  which 
we  find  him.  But  there  is  more  than  this  in  it.  Jacob 
blessed  Pharaoh  as  the  heir  of  God  ;  and  the  heir  of  God 
is  far  greater  than  the  heir  of  Egypt. 

Learn  further  from  this  picture  the  attitude  of  the 
Bible  toward  the  world.  When  the  world  is  referred  to, 
the  notice  is  always  kindly,  except  when  there  is  some 
special  reason  for  its  being  otherwise,  except  where  there 
is  sin  that  needs  rebuke  or  denunciation  or  judgment. 
Looking  generally  at  the  notices  that  are  given  of  Egypt 
in  these  chapters,  we  see  no  disposition  to  treat  the 
great  world-nation  scornfully — no  denunciations  of 
Egypt's  wealth  and  culture  and  civilization.  These 
things  are  rather  spoken  of,  when  spoken  of  at  all,  in  an 
appreciative  way.     If  some  of  our  modern  religionists 


Close  of  the  Patriarchal  Era.  205 

were  in  the  same  position,  they  would  feel  called  upon 
to  denounce  everything.  They  would  find  fault  with 
everything.  They  would  condemn  everything,  simply 
because  it  belonged  to  the  world.  It  is  not  so  here. 
And  now,  looking  specially  at  the  picture  which  has 
given  rise  to  these  reflections,  have  we  not  in  it  a  lesson 
for  ourselves,  as  Christians,  in  our  dealings  with  the 
world?  True,  we  are  to  be  separate  from  the  world, 
strangers  and  pilgrims  in  it,  as  Jacob  was ;  and  as  he 
was  not  ashamed  to  confess  himself  to  Pharaoh  to  be, 
when  he  answered  Pharaoh's  question  so  beautifully 
(ver.  9).  But  separation  from  the  world  does  not  involve 
scorn  of  what  is  good  in  the  world ;  does  not  justify 
rudeness,  or  harshness,  or  bigotry,  or  uncharitableness. 
Jacob's  testimony  as  to  the  pilgrim  life,  is  not  hedged 
about  with  thorns,  as  is  the  testimony  of  too  many  of 
the  more  exclusive  disciples  of  the  present  day.  It  is 
set  in  benediction.  Before  it  there  is  blessing  (ver,  7). 
After  it  there  is  blessing  (ver.  10).  More  particular!}- 
notice  how  Israel,  guided  of  the  Lord,  is  ready  to  con- 
vey a  blessing  to  Pharaoh  without  stopping  to  raise 
questions  that  might  have  made  him  pause.  Jacob  does 
not  stand  apart  and  think :  "  Pharaoh  is  not  in  the 
covenant.  He  does  not  belong  to  the  chosen  family.  I 
must  keep  at  a  proper  distance  from  him."  He  goes 
forward,  without  hesitation  or  c^liestion,  and  pronounces 
his  benediction  on  the  king  of  Egypt.  Is  it  not  like 
the  great  God  Himself,  "  Who  giveth  liberally  to  all 
men,  and  upbraideth  not?"  Jacob  blessed  Pharaoh 
without  any  upbraiding.  Still  further,  Israelis  ready, 
not  only  to  give  to  Pharaoh,  but  to  receive  from  him. 
We  find  Joseph,  while  conveying  inestimable  blessings 


2o6  The  Ages  Before  Moses. 

to  the  king  of  Egypt,  quite  willing  to  accept  what  the 
king  of  Egypt  had  to  give  him — position  and  honour 
and  emoluments.  Joseph  could  accept  them  without 
any  sacrifice  of  conscience.  They  were  of  the  Lord,  and 
lot  merely  of  Egypt.  It  was  not  like  the  case  of 
Abraham,  when  he  refused  the  riches  the  king  of 
Sodom  offered  him.  So,  too,  Israel  received  the  best 
of  the  land  from  Pharaoh.  He  dwelt  in  Goshen,  and 
ample  provision  was  made  for  him  and  all  his  family  by 
Pharaoh.  He  takes  it,  and  is  thankful  for  it.  How  dif- 
ferent from  those  who  have  never  a  kindly  word  for 
worldly  people,  and  who  even  think  it  a  sin  to  accept 
anything  at  their  hands.  In  all  this  we  have  another 
illustration — we  shall  find  them,  if  we  look  for  them,  all 
the  way  through — of  the  breadth,  the  liberality,  the 
charity  of  the  Bible. 

Another  thing  is  very  pleasant  in  the  contemplation 
of  old  Israel  in  Egypt.  It  is  that  all  his  troubles  are  at 
last  over.  Jacob  has  had  a  very  troublous  life,  for  which 
he  himself  has  been  altogether  to  blame.  His  course 
has  not  been  at  all  straight,  hence  his  troubles  and  dis- 
tresses ;  and  as  he  nears  the  end  of  his  pilgrimage  in 
Canaan,  with  troubles  still  accumulating  and  darkness 
gathering  around  him,  it  is  pitiful  to  hear  the  old  man 
lamenting :  "  Joseph  is  not,  and  Simeon  is  not,  and  ye 
will  take  Benjamin  away ;  all  these  things  are  against 
me ;  ....  if  mischief  befall  him  in  the  way,  then 
shall  ye  bring  down  my  gray  hairs  with  sorrow  to  the 
grave. "  It  was  but  a  short  time  after,  when  he  dis- 
covered, as  many  afflicted  and  anxious  ones  do  in  similar 
circumstances,  that  all  these  things  had  been  for  him, 
"working  together  for  his  good."      And  now  he  has 


Close  of  the  Patriarchal  Era.  207 

come  into  Egypt  and  is  living  in  plenty  and  comfort, 
surrounded  by  his  children  again.  How  touching  his 
words  when  Joseph  brings  his  two  sons,  Ephraim  and 
Manasseh,  to  receive  their  grandfather's  blessing :  "  I 
had  not  thought  to  see  thy  face ;  and  lo !  God  hath 
shewed  me  also  thy  seed." 

But  most  delightful  of  all  is  the  evidence  we  have 
that  Jacob's  better  nature  is  triumphant  at  last  over 
all  the  crookedness  and  wickedness  of  his  old  nature,  as 
for  example  in  chapter  xlviii.  vs.  15,  16,  where  "he 
blessed  Joseph  and  said :  God  before  whom  my  fathers 
Abraham  and  Isaac  did  walk ;  the  God  which  fed  me 
all  my  life  long  unto  this  day ;  the  angel  which  re- 
deemed me  from  all  evil,  bless  the  lads."  Observe 
in  the  first  place  the  beautiful  humility  of  the  man. 
He  does  not  speak  about  his  own  walking  before  God, 
but :  "  God  before  whom  my  fathers  Abraham  and 
Isaac  did  walk."  He  knows  that  he  himself  has  not 
walked  very  closely  with  God.  It  is  a  good  sign  to 
see  humility  in  the  beginning.  Then  his  faith  and 
gratitude  appear :  "  the  God  that  fed  me  all  my  life 
long  unto  this  day."  The  word  /ed  is  scarcely  wide 
enough  to  express  the  meaning.  It  means  God,  who 
has  shepJierdcd  me :  who  has  been  my  shepherd  all 
my  life  long  unto  this  day :  who  has  been  guiding  me 
and  restoring  me  and  controlling  me,  as  well  as  feeding 
me.  The  faith  of  the  patriarch  is  seen  especially  in 
his  acknowledging  God  as  his  shepherd  through  all  his 
wanderings,  and  through  all  his  sorrows  too.  He  has 
recognized  at  last  that  all  these  things  have  worked 
together  for  his  good.  In  the  next  clause  he  speaks  ol 
God  as  his  Redeemer — "  the  angel  which  redeemed  me 


2o8  The  Ages  Before  Moses. 

from  all  evil."  The  form  of  the  expression  shows  that 
Jacob  had  a  consciousness  of  the  presence  of  God  close 
beside  him ;  that  he  did  not  simply  look  upward  to 
heaven  and  think  of  God  as  there,  looking  down  on 
him,  but  he  thought  of  God  as  having  been  present 
with  him  all  the  while  (see  Isaiah  Ixiii.  9),  as  "  the 
angel  of  the  covenant,"  redeeming  him  from  all  evil. 
Jacob  knew,  just  as  well  as  we  do  that  read  his  history, 
and  probably  a  great  deal  better,  that  there  had  been 
very  much  of  evil  within  him  ;  but,  having  committed 
his  way  to  the  Lord,  he  followed,  however  feebly  and 
waveringly,  the  path  that  God  would  have  him  walk 
in.  So  we  find  him  at  the  last  a  saved  man  :  saved  from 
all  his  sins,  saved  from  all  his  crookedness  and  selfish- 
ness, saved  from  everything  that  was  low  and  mean  in 
his  character — "  redeemed  from  all  evil." 

And  now  that  he  is  truly  a  sanctified  man,  we  find  also 
that  his  spiritual  vision  has  become  wonderfully  clear,  as 
is  apparent  in  his  dying  benediction.  In  this  respect  it 
is  worth  while  to  contrast  him  with  Isaac.  You  remem- 
ber a  similar  scene  in  Isaac's  life,  when  his  eyes  grew  dim 
and  he  was  about  to  pass  away,  and  his  children  came 
for  their  father's  blessing.  You  remember  that  Isaac 
was  exceedingly  dim-sighted  spiritually  as  well  as  natu- 
rally. He  did  not  understand  God's  will,  did  not  really 
know  that  Jacob  was  the  chosen  son,  and  wanted  all  the 
while  to  give  the  special  blessing  to  his  favorite  Esau. 
Perhaps  Isaac  may  have  got  a  little  away  from  God  in  his 
old  age.  Perhaps  Isaac  had  not  had  changes  and  troubles 
enough  to  keep  him  near  to  God  ;  had  not  been  "  emptied 
from  vessel  to  vessel  "  as  Jacob  was.  Taking  the  lives 
of  Isaac  and  Jacob  on  the  whole,  Isaac's  seems  the  bet- 


Close  of  the  Patriarchal  Era.  209 

ter.  But  take  them  at  the  close,  and  Jacob  has  deci- 
dedly the  advantage.  When  his  two  grandchildren  are 
brought  to  him  for  his  blessing,  he  knovv^s  exactly  what 
the  will  of  the  Lord  is,  while  their  father,  Joseph,  does 
not.  Joseph  wants  the  special  blessing  given  to  Manas- 
seh,  and  thinks  his  father  prefers  Ephraim  because  he 
does  not  know  which  is  the  elder.  But  the  old  man 
said  :  '*  I  know  it,  my  son  ;  I  know  it."  God  will  bless 
this  one  also,  but  the  special  blessing  is  for  Ephraim. 
We  see  the  same  clearness  of  vision  in  the  blessings  he 
pronounces  on  all  the  twelve,  in  the  forty-ninth  chapter 
of  Genesis.  So  there  is  a  peculiar  light  and  glory  around 
the  closing  scenes  in  Jacob's  history.  The  mind  is  en- 
tirely relieved  from  all  those  painful  feelings  it  had  in 
following  his  earlier  career.  When  we  followed  Jacob  in 
his  youth,  it  seemed  a  sad  down-come  from  the  lofty 
ranges  of  Abraham's  life  to  the  low  level  of  Jacob's.  But 
while  there  was  a  descent  so  far  as  man  was  concerned, 
there  was  an  ascent  in  the  manifested  glory  of  the  Re- 
deemer. The  triumph  of  Divine  Grace  in  the  life  of 
Abraham  was  glorious ;  in  Isaac's  history  it  was  blessed 
too ;  but  the  monument  of  Divine  Grace  in  the  book  of 
Genesis  is  the  old  man  Jacob,  Israel  in  Egypt. 

"  Wonders  of  grace  to  God  belong. 
Repeat  His  mercies  in  your  song." 

You  see  then  that  "  Israel  in  Egypt  "  suggests  quite 
bright  and  happy  thoughts,  when  you  understand  it  as 
referring  to  the  patriarch  Jacob  there. 

But  Israel  in  Egypt  as  it  is  generally  understood,  pre- 
sents a  very  different  picture,  and  suggests  very  different 


210  The  Ages  Before  Moses. 

thoughts — very  dark  and  sad  thoughts.  Old  Israel  in 
Goshen  was  one  thing.  Young  Israel  in  Egypt  was  an- 
other. At  eventide  in  the  patriarchal  era,  there  was 
light ;  but  very  soon  the  light  fades  away,  and  darkness 
settles  down,  the   darkness  of  Egyptian  night.     Jacob 

■<^  dies.  Joseph  dies.  The  children  of  Israel  disappear 
from  view.  And  when  we  find  them  again  in  the  first 
chapter  of  Exodus,  we  find  them  in  the  degradation  of 
slavery.  True,  they  have  been  increasing  in  numbers, 
and   in  wealth  and   influence  (Ex.   i.   7) ;    but   all  that, 

Y  instead  of  being  a  blessing  to  them,  has  proved  a  curse ; 
because  while  they  have  been  gathering  the  good  things 
of  Egypt  about  them,  they  have  lost  their  standing  as 
children  of  God  and  heirs  of  the  promise  ;  they  have 
now  in  consequence  become  slaves  to  that  very  kingdom 
over  which  the  patriarch  Joseph  had  ruled,  slaves  to 
that  world-power  over  which  they  ought  to  have  been 
lords.  This  is  the  picture  that  rises  to  our  mind  most 
naturally  at  the  mention  of  "  Israel  in  Egypt." 

And  in  this  connection  some  very  serious  questions 
are  suggested.  Where  are  the  promises  now — those 
glorious  promises  that  were  made  to  Abraham  and  Isaac 
and  Jacob  ?  Where  are  they  now  ?  Not  only  are  they 
unfulfilled,  but  there  is  no  sign  of  their  fulfillment. 

\  Where  is  the  promise  of  the  land  ?  There  is  not  a  patri- 
arch's tent  in  the  whole  of  it  now.  The  Canaanite  has 
undisputed  possession  of  every  part.  Where  are  the 
altars  that  were  raised  by  Abraham  and  Isaac  and 
Jacob?  The  Amorite  may  desecrate  them  as  he  will. 
There  is  no  one  to  guard  them,  or  enclose  them  from 
sacrilegious  tread.  Even  the  grave  at  Machpelah,  that 
Abraham  bought  for  a  large  sum  of  money,  is  deserted 


Close  of  the  Patriarchal  Era.  211 

and  dishonoured  now.  There  is  no  one  to  plant  even  a 
flower  on  the  once  sacred  spot.  Where  is  the  promise 
of  the  land  ? 

And  where  is  the  promise  of  the  seed  that  was  to  ^ 
bring  salvation  ?  Joseph  seemed  as  if  he  were  to  fulfill 
the  promise,  when  he  cams  into  power  in  Egypt,  and 
had  all  things  under  his  control.  He  did  become  in  a 
certain  sense  the  Saviour  of  the  world.  But  Joseph  is 
dead  now;  and  another  Pharaoh  has  arisen  who  knows/ 
not  Joseph,  and  cares  not  for  Joseph's  race.  As  to  the 
promise  of  "  the  great  nation  "  and  the  "  many  nations," 
there  are  no  signs  of  any  nation  at  all.  Israel  is  sinking 
into  abject  slavery  and  hopeless  degradation. 

Where  is  the  promise  that  God  will  be  a  "  God  to  / 
Abraham  and  to  his  seed  after  him  ? "  What  has  be- 
come of  that  declaration  that  seemed  so  blessed  at  the 
time  :  *'  Fear  not,  Abraham,  I  am  thy  shield,  and  thy 
exceeding  great  reward  "  ?  Has  God  shielded  His  Israel  ? 
Is  He  their  shield  in  Egypt,  the  shield  of  these  people 
that  are  crouching  in  slavery  ?  He  has  ceased  to  speak 
to  them  now.  Not  only  so,  but  He  seems  to  have  ceased 
even  to  hear  them. 

Thus  all  the  promises  seem  gone,  and  what  is  left  ?  A 
few  words  and  a  few  bones.  That  is  really  all  that  is  left 
of  the  rich  promises  of  Genesis — a  fev/  words  of  Jacob, 
and  a  few  bones  of  Joseph  :  words  of  Jacob  that  have 
gone  out  into  the  empty  air  and  seem  to  be  lost  forever  ; 
bones  of  Joseph  that  are  dead  with  no  appearance  of  a 
resurrection.  That  is  the  end.  What  a  miserable  end- 
ing of  all  the  sacrifices  and  the  hopes  of  "  the  father  of 
the  faithful !  "  Miserable  wreck  of  the  Gospel  in  Gen- 
esis !     Of  all  that  has  interested  us  and  excited  expec- 


212  The  Ages  Before  Moses. 

tation,    nothing   now   remains   that   can    be   seen    but 
Joseph's  bones. 

But  with  these  bones  is  hnked  a  word  of  God,  on  the 
faith  of  which  the  dying  Joseph  had  spoken  these  words 
of  cahn  assurance :  "  God  will  surely  visit  you,  and  ye 
shall  carry  up  my  bones  from  hence."  The  bones  were 
dead  ;  but  the  word  was  living.  It  was  that  Word  of 
God,  which  "  liveth  and  abideth  forever."  And  therein 
lay  the  hope  of  the  covenant.  When  we  come  to  the 
close  of  this  book  we  are  looking  into  a  coffin,  the  nar- 
row grave  of  Genesis  (Gen.  1.  26).  But  as  we  look  we 
see  it  opening  into  the  wide  portal  of  Exodus  (Ex. 
xiii.  19).    It  is  with  this  old  tomb  of  Joseph,  as  it  is  with 

*^  the  new  tomb  of  him  of  Arimathea.  The  one  seemed 
the  grave  of  the  old  covenant,  and  the  other  seemed  the 
grave  of  the  new.  But  while  the  tomb  of  Joseph 
of  Arimathea  seemed  the  grave  of  Christianity,  was 
it  not  indeed  the  gate  of  all  its  glory?  "Ought  not 
Christ  to  suffer  these  things  and  to  enter  on  His  glory  ?  " 
And  so  it  was  with  the  embalmed  remains  of  Joseph  in 
their  narrow  Egyptian  coffin.     Here  we  have  the  link 

V  between  Genesis  and  Exodus,  Joseph's  bones  bridge 
the  dark  chasm  between  them.     There  on  the  Genesis 

"  side,  they  mark  the  end  of  the  Beginning,  and  a  miser- 
able end  it  seems  ;  but  they  carry  us  over  on  the  Exodus 
side,  to  the  beginning  of  the  End,  and  how  glorious  that 
end  is  doth  not  appear,  until,  after  the  long  development 
of  the  ages,  we  reach  the  consummation  in  the  glowing 
imagery  of  the  Apocalypse. 

Let  us  here  observe  in  passing,  the  lesson  which 
comes  from  comparing  the  directions  given  by  Jacob 
concerning  his  bones  with  those  given  by  Joseph.    Jacob 


Close  of  the  Patriarchal  Era.  213 

says:  "Bury  me  not,  I  pray  thee,  in  Egypt.  Bury  me 
with  my  fathers  in  the  cave  that  is  in  the  field  of 
Ephron  the  Hittite,  in  the  cave  that  is  in  the  field  of 
Machpelah,  which  is  before  Mamre  in  the  land  of 
Canaan,  which  Abraham  bought  with  the  field  of  Eph- 
ron the  Hittite  for  a  possession  of  a  burial  place.  There 
they  buried  Abraham  and  Sarah  his  wife.  There  they 
buried  Isaac  and  Rebekah  his  wife ;  and  there  I  buried 
Leah."  These  are  Jacob's  directions.  It  was  a  very 
natural  thing  in  the  old  man,  as  all  his  holiest  feelings 
were  with  the  Canaan  of  the  past.  Canaan  was  to  him 
a  memory  and  a  grave.  But  Joseph's  Canaan  was  differ- 
ent. Joseph's  Canaan  was  the  Canaan  of  the  future — 
not  a  memory  and  a  grave,  but  a  hope  and  a  home. 
And  that  is  the  reason  why  the  directions  of  Joseph 
concerning  his  bones  are  spoken  of  as  a  special  exercise 
of  faith  in  the  i  ith  chapter  of  Hebrews.  Joseph  says 
in  effect :  "  Keep  my  bones  in  Egypt.  Ye  shall  carry 
them  indeed  to  Canaan,  but  not  in  a  mere  funeral 
procession,  as  the  bones  of  my  father  have  gone.  In 
triumph,  not  in  sadness  shall  they  go ;  not  as  to  a  grave 
in  a  cave,  but  as  to  the  broad  and  beautiful  land  of 
promise." 

Each  charge  was  beautiful  in  its  time.  When  Jacob 
died,  all  was  bright.  Witness  the  gorgeous  funeral  and 
the  mourning  among  the  Egyptians,  of  which  we  have 
the  record  in  the  50th  chapter  here.  When  Joseph 
died,  on  the  other  hand,  all  was  getting  dark.  Years 
had  elapsed.  The  night  of  slavery  was  already  settling 
down.  No  notice  seems  to  be  taken  in  Egypt  of  the 
death  of  the  old  and  almost  forgotten  Joseph.  The 
lesson  of  each  is  appropriate  and  memorable.     When 


214  The  Ages  Before  Moses. 

the  world  is  at  its  brightest,  forget  not  the  grave.  Such 
is  the  lesson  of  Jacob's  dying  charge.  When  the  world 
is  the  darkest,  forget  not  the  home.  Such  is  the  lesson 
which  the  dying  Joseph  teaches.  On  the  farthest  verge 
ot  Genesis,  we  see  two  figures  disappearing  from  our 
view :  the  one  with  his  eye  on  the  past,  the  other  with 
his  eye  on  the  future.  What  is  there  in  the  field  of 
vision?  On  this  side,  the  memory  of  a  tent,  the  pros- 
pect of  a  grave.  On  the  other  side — the  side  that 
Joseph  looks  to — God  and  His  Word,  Life,  Heaven, 
Eternity.  Compare  the  fleeting  and  the  enduring. 
Abraham's  wealth  is  gone.  Jacob's  sorrows  are  over. 
Joseph's  greatness  is  forgotten.  The  Word  of  God 
alone  endureth,  and  by  their  faith  alone  the  patriarchs 
have  laid  hold  of  immortality.  "  Lord,  to  whom  shall 
we  go  ?     Thou  hast  the  words  of  eternal  life." 

"These  all  died" — (Heb.  xi.  13).  Abraham  died. 
Sarah  died.  Isaac  died.  Jacob  died.  Joseph  died. 
They  all  died.  That  was  the  end  of  them  here.  But 
"these  all  died  in  faith^'  so  it  was  not  the  end  of  them. 
When  a  man  dies  in  the  faith  of  God's  word,  it  is  not 
the  end  of  his  hopes.  "  These  all  died  in  faith,  not 
having  received  the  promises,  but  having  seen  them  afar 
off,  and  were  persuaded  of  them,  and  embraced  them, 
and  confessed  that  they  were  strangers  and  pilgrims  on 
the  earth — that  they  sought  a  better  country,  that  is  an 
heavenly.  Wherefore  God  is  not  ashamed  to  be  called 
their  God."  And  as  our  Saviour  reminds  us,  "  God  is 
not  the  God  of  the  dead,  but  of  the  living." 

"  These  all  died  in  faith."  Let  us  study  their  faith  a 
little  more  closely.  It  will  repay  us  well.  Think  first  how 
telescopic  it  was.     "  Having  seen  them  afar  off.''     Yes : 


Close  of  the  Patriarchal  Era.  215 

afar  off  indeed.  Four  hundred  years!  Some  of  us  would 
find  it  hard  to  look  ahead  four  hundred  days,  or  even  four 
hundred  hours.  How  many  of  us  would  be  willing  to 
identify  ourselves  with  a  cause,  Avhich  must  be  a  miserable 
failure  in  our  lifetime,  and  in  the  time  of  all  our  descend- 
ants that  we  had  any  prospect  of  ever  seeing,  and  which 
could  only  begin  to  succeed  two  or  three  centuries  or  more, 
after  we  had  gone  to  our  graves  ?  Why,  the  hearts  of 
Christians  in  the  present  day  of  little  faith,  will  begin  to 
fail  them  if  they  have  to  wait  ten,  twenty,  or  thirty  years 
before  they  see  the  fruit  of  their  labours  in  heathen  lands. 
If  signal  success  does  not  at  once  attend  a  new  and  diffi- 
cult enterprise,  there  are  many  of  the  degenerate  sons 
of  the  Father  of  the  Faithful,  who  wish  at  once  to  sound 
a  retreat,  and  abandon  the  work  as  useless  and  hopeless. 
We  need  a  revival  of  patriarchal  faith  in  these  days 
— days  of  so  many  and  such  wonderful  far-off  things  : 
telescopes,  telegraphs,  telephones ;  but  little  or  nothing 
of  the  far-off  faith  and  hope  of  Abraham,  Isaac,  Jacob, 
and  Joseph. 

Think  next  of  the  dark  gulf  their  faith  had  to  traverse. 
It  was  not  only  the  length,  but  the  blackness  of  the  in- 
terval. Remember  Abraham's  '*  horror  of  great  dark- 
ness "  (chap.  XV.),  and  the  terrible  prophecy  of  the 
coming  Eg>^ptian  night.  But  it  did  not  disturb  his 
faith.  And  Isaac  must  have  learned  it  from  his  father. 
But  it  did  not  disturb  his  faith.  Jacob  not  only  knew 
of  it,  but  he  went  down  into  Egypt  himself;  and  per- 
haps, before  he  died,  he  saw  some  signs  of  the  approach- 
ing darkness.  Yet  his  faith  faltered  not,  even  in  his 
dying  hour.  Israel  said  unto  Joseph,  "  Behold  I  die ; 
but  God  shall  be  with  you,  and  bring  you   again  unto 


2i6  The  Ages  Before  Moses. 

the  land  of  your  fathers"  (Gen.  xlviii.  21).  "Bury  me 
with  my  fathers  in  the  cave," — that  cave  of  Machpelah 
which  to  him,  as  to  his  father  and  grandfather,  was  "  the 
earnest  of  the  inheritance  until  the  redemption  of  the 
purchased  possession."  In  this  particular,  the  faith  of 
Joseph  is  more  conspicuous  still ;  because  when  Joseph 
died,  the  darkness,  the  prophecy  of  which  had  been  at- 
tended with  such  horror  when  announced  to  Abraham, 
must  have  been  shaping  itself  into  an  impending  reality. 
Yet  how  distinctly  and  clearly  he  speaks.  "  Joseph  took 
an  oath  of  the  children  of  Israel  saying :  God  will  surely 
visit  you,  and  ye  shall  carry  up  my  bones  from  hence." 
When  you  think  of  this,  you  can  see  how  natural  it  was 
that  the  writer  of  the  Epistle  to  the  Hebrews  should 
single  out  this  as  the  most  signal  manifestation  of 
Joseph's  faith.  He  might  have  found  very  many  illus- 
trations of  his  faith  all  through  his  chequered  history, 
both  in  his  dark  days  and  in  his  days  of  power  and  glory ; 
but  he  singles  out  this  one  at  the  close,  because  then 
everything  was  dark — in  Canaan,  in  Egypt,  everywhere. 
His  position  there  at  the  end  of  Genesis  is  not  unlike 
the  weird  fancy  of  the  poet,  who  describes  the  closing 
moments  of  "  The  Last  Man."  Remembering  the  unful- 
filled promise  in  the  very  name  "  Abraham  "  (Gen.  xvii. 
5),  we  might  say : 


"  The  skeletons  of  nations  were 
Around  that  lonely  man  !  " 


'Yet  prophet-like  that  lone  one  stood 
With  dauntless  words  and  high." 


Close  of  the  Patriarchal  Era.  217 

And  apostrophising  the  dying  Sun  : 

"  Go  tell  the  Night  that  hides  thy  face. 
Thou  saw'st  the  last  of  Adam's  race 

On  Earth's  sepulchral  clod. 
The  darkening  universe  defy. 
To  quench  his  immortality, 
Or  shake  his  trust  in  God." 

There  was  nothing  for  Joseph  to  attach  his  faith  to,  but 
the  simple  word  of  God.  And  yet,  when  he  is  dying, 
and  sees  all  hope  dead  around  him,  he  calmly  says, 
"  God  will  surely  visit  you,  and  ye  shall  carry  up  my 
bones  from  hence."  Well  has  the  inspired  writer  chosen 
his  illustration — from  the  zenith  of  faith  and  the  nadir 
of  sight. 

If  the  bones  of  Joseph  form  the  link  between  Gen- 
esis and  Exodus,  the  words  of  Jacob  afford  a  link  be- 
tween Genesis  and  the  Gospels,  especially  that  of  Luke, 
the  wonderful  Shiloh  prophecy  bridging  the  long  chasm. 
We  might  find  much  to  interest  us  in  all  these  words  of 
Jacob,  in  the  forty-ninth  chapter,  where  he  pronounces 
blessings  on  the  heads  of  the  tribes,  and  speaks  with 
absolute  certainty  of  the  time  when  they  will  be  settled 
in  their  own  land.  He  marks  in  some  cases  even  the 
details  of  their  future,  as  they  appear  before  his  pro- 
phetic eye.  But  the  great  interest  to  us  is  where,  in 
pronouncing  his  benediction  on  that  son  of  the  twelve 
who  had  the  honour  of  being  the  ancestor  of  the  prom- 
ised seed,  he  looks  away  into  the  far  future  of  the  latter 
days,  and  takes  hold  by  faith  of  the  coming  Saviour. 
"  The  sceptre  shall  not  depart  from  Judah,  nor  a  lawgiver 
from  between  his  feet,  until  Shiloh  come,  and  unto  Him 
shall  the  gathering  of  the  people  be."     But  this  most 


2i8  The  Ages  Before  Moses. 

interesting  prophecy  must  be  reserved  for  a  separate 
study.     (See  next  Lecture). 

A  practical  lesson  for  ourselves  to  close  with.  We 
ourselves  may  have  to  go  far  down  into  "  the  valley  of 
the  shadows,"  where  everything  seems  dark  ;  when  one 
hope  after  another  has  given  way,  and  there  is  nothing 
to  hold  by,  save  the  simple  word  of  God.  In  times  like 
these,  let  us  remember  the  faith  of  the  patriarchs.  It 
will  be  a  great  help  to  us.  We  can  never  be  left  in  a 
more  desolate  condition  than  Abraham  was  when  called 
to  offer  up  Isaac  his  son.  We  can  never  be  in  a  position 
darker  and  more  hopeless  than  Joseph's,  when  the  night 
of  Egyptian  slavery  was  settling  down  upon  the  people, 
and  the  night  of  death  gathering  round  himself.  Then 
let  us  be  inspired  by  the  example  of  these  patriarchs,  to 
trust  in  God  to  the  last,  to  trust  as  Job  trusted : 
"  Though  He  slay  me,  yet  I  will  trust  Him."  It  ought 
to  be  far  easier  for  us  now  that  we  are  "  compassed 
about  with  so  great  a  cloud  of  witnesses."  All  down 
the  ages  there  have  been  those  who  have  been  led  into 
the  deepest  waters  of  affliction,  into  places  as  dark  as 
the  Egyptian  night  itself,  and  who  had  nothing  to  trust 
to  but  God's  simple  word.  Let  us,  then,  be  followers  of 
those  who,  through  faith  and  patience,  are  now  inherit- 
ing the  promises.  Let  us  be  followers  of  their  faith. 
Let  us  be  followers  of  their  patience  too.  Let  us  be 
willing  to  watt  on  the  Lord.  "  Cast  not  away,  therefore, 
your  confidence,  which  hath  great  recompense  of  reward. 
For  ye  have  need  of  patience,  that,  after  ye  have  done 
the  will  of  God,  ye  might  receive  the  promise." 


LECTURE    XI. 

THE    SHILOH    PROPHECY. 


Gen.  xHx.  8-12. 


AGAIN  we  feel  constrained  to  depart  from  the  gen- 
eral plan  of  these  outline  lectures,  and  examine  a 
particular  passage  with  closer  attention,  as  we  did  in 
the  case  of  the  great  germinal  prophecy  in  Gen.  iii.  15. 
The  blessing  pronounced  by  dying  Jacob  on  his  son 
Judah,  is  so  rich  and  so  full  of  the  "  testimony  of 
Jesus,"  and  withal  of  so  much  importance  in  the  gen- 
eral scheme  of  the  prophetic  word,  that  we  can  not  pass 
it  by,  without  giving  it  a  separate  consideration. 

We  have  traced  the  development  of  the  Abrahamic 
covenant  to  the  fourth  generation.  The  promise  to  the 
"  father  of  the  faithful  "  to  be  a  "  God  to  him  and  his 
seed  after  him,"  has  been  made  good  in  the  history  of 
Abraham,  Isaac,  Jacob,  and  Joseph.  The  promise  of 
the  land  set  apart  for  the  worship  of  God  and  the  estab- 
lishment of  His  kingdom  on  the  earth,  still  remains  to 
be  fulfilled,  after  the  dark  prophecy  concerning  Egyptian 
bondage  shall  have  been  accomplished.  The  promise 
of  the  seed — the  great  promise — has  been  carried  down 
from  father  to  son,  from  generation  to  generation.  First, 
Abraham  himself  was  the  chosen  seed  of  promise  to  the 
exclusion  of  all  the  other  descendants  of  Shem,  in  whose 
line    it    had   been  foretold    by  Noah  that  the   promise 

(219) 


220  The  Ages  Before  Moses. 

should  descend.  In  the  same  way  Ishmael,  eldest  son  of 
Abraham,  was  set  aside,  and  Isaac  was  chosen,  accord- 
ing to  the  Divine  declaration  :  "  In  Isaac  shall  thy  seed 
be  called."  In  the  next  generation,  Esau  was  set  aside 
and  Jacob  was  chosen.  And  now  Jacob  has  twelve  sons. 
Shall  eleven  of  these  be  set  aside  and  one  chosen,  and 
shall  it  so  continue  from  generation  to  generation,  till 
the  promised  Seed  shall  come,  in  whom  all  the  nations 
of  the  earth  shall  be  blessed  ?  No,  that  is  not  God's 
plan  ;  for  He  has  promised  to  make  of  Abraham  a  great 
nation  ;  and  this  could  never  be  if  the  blessing  were  to 
centre  in  one  individual  from  generation  to  generation 
continually,  as  had  been  the  case  in  the  times  of  Abra- 
ham, Isaac,  and  Jacob.  So  all  the  twelve  sons  of  Jacob, 
now  known  as  Israel,  and  his  descendants  as  the  chil- 
dren of  Israel — all  the  twelve  sons  of  Israel  are  to  be 
included  in  the  covenant.  They  and  their  descendants 
are  all  to  have  in  a  special  sense  Jehovah  for  their  God  ; 
they  are  all  to  have  a  portion  in  the  land  set  apart  from 
the  rest  of  the  world  for  the  worship  of  Jehovah  and 
for  the  development  of  the  great  Salvation  ;  they  are 
all  to  be  included  in  the  seed  who  are  to  be  heirs  of  the 
promise.  But  the  Seed  in  particular — "  the  Seed  of  the 
woman  " — the  Seed  of  whom  Isaac,  supernaturally  born 
and  figuratively  offered  up  as  a  sacrifice,  was  a  type  ; 
/  the  Seed  through  whom  the  glories  of  Jacob's  vision  at 
Bethel  were  to  be  realized  ;  the  Seed  in  whom  all  the 
nations  of  the  earth  were  to  blessed  ;  this  Great  Deliv- 
erer, who  is  to  bruise  the  serpent's  head  and  bring  salva- 
tion to  all  the  rest  of  the  seed.  He  can  not  come  through 
all  the  twelve — He  must  come  through  one. 

And  who  is  this  favoured  one  of  the  twelve  sons  of 


The  Siiiloh  Prophecy.  221 

Israel  ?  He  is  clearly  pointed  out  in  the  dying  words 
of  Jacob.  In  the  forty-ninth  chapter  of  Genesis,  we 
are  told  that  the  aged  Israel  gathered  his  twelve  sons 
around  him,  and  in  a  few  brief  sentences  foreshadowed 
what  should  befall  them  in  the  last  days.  He  calls  them 
up  in  order :  and  first  comes  Reuben.  Is  the  promised 
Seed  to  come  through  the  eldest  son  ?  Let  us  hear : 
"  Thou  art  my  first-born,  my  might,  and  the  beginning 
of  my  strength,  the  excellency  of  dignity  and  the  excel- 
lency of  power  ;  unstable  as  water,  thou  shalt  not  ex- 
cel." Thus  he  is  set  aside.  Then  Simeon  and  Levi 
come  together.  Is  the  promised  Seed  to  come  through 
either  of  them  ?  Let  us  hear :  "  Simeon  and  Levi  are 
brethren  :  instruments  of  cruelty  are  in  their  habita- 
tions ;  O  my  soul,  come  not  thou  into  their  secret  ; 
unto  their  assembly,  mine  honour,  be  not  thou  united  ; 
for  in  their  anger  they  slew  a  man,  and  in  their  self-will 
they  digged  down  a  wall.  Cursed  be  their  anger,  for  it 
was  fierce  ;  and  their  wrath,  for  it  was  cruel ;  I  will 
divide  them  in  Jacob,  and  scatter  them  in  Israel."  They 
too  are  set  aside — not,  you  observe,  in  the  sense  in  which 
Esau  was  set  aside  in  the  last  generation,  and  Ishmael 
in  the  one  before  it ;  for  they  are  to  be  "  in  Jacob,"  "  in 
Israel  ;"  but  they  are  to  be  divided  and  scattered  in 
Israel.  It  is  very  evident  that  from  neither  of  these  is 
the  Great  Deliverer  to  come.  And  now  Judah  steps 
forward.  Is  he  to  be  the  favoured  son  ?  Let  us  hear : 
"  Judah,  thou  art  he  whom  thy  brethren  shall  praise  ; 
thy  hand  shall  be  in  the  neck  of  thine  enemies  ;  thy 
father's  children  shall  bow  down  before  thee.  Judah  is  a 
lion's  whelp  ;  from  the  prey,  my  son,  thou  art  gone  up  : 
he  stooped  down,  he  couched  as  a  lion,  and  as  an  old 


222  The  Ages  Before  Moses. 

Hon  ;  who  shall  rouse  him  up  ?  The  sceptre  shall  not 
depart  from  Judah,  nor  a  lawgiver  from  between  his 
feet,  until  Shiloh  come  ;  and  unto  Him  shall  the  gath- 
ering of  the  people  be.  Binding  his  foal  unto  the  vine, 
and  his  ass's  colt  unto  the  choice  vine  :  he  washed  his 
garments  in  wine,  and  his  clothes  in  the  blood  of  grapes. 
His  eyes  shall  be  red  with  wine,  and  his  teeth  white 
with  milk."  Yes  ;  it  is  in  JUDAH  that  the  Seed  of  Israel 
shall  be  called.  It  is  from  Judah  that  the  Great  Deliv- 
erer shall  come.* 

This  passage  now  before  us  is  one  about  which  volumes 
might  be  written,  about  which  volumes  have  been  writ- 
ten. There  are  undoubtedly  difficulties  in  it,  and  there 
is  much  to  be  said  for  and  against  the  various  transla- 
tions and  explanations  that  have  been  given  of  some  of 
the  expressions  in  it.  It  would  not  be  profitable,  even 
if  it  were  possible,  to  enter  upon  the  controversies  which 
meet  us  on  our  way.  I  shall,  therefore,  simply  expound 
the  passage  in  the  way  which  seems  to  me  to  be  correct, 
and  which  I  am  happy  to  say  is  in  substantial  agree- 
ment with  the  very  great  majority  of  interpreters,  both 
of  Jewish  interpreters  before  Christ,  and  Christian  inter- 
preters after  Him.     It  seems  to  me  that  this  is  one  of 


*  See  I  Chron.  v.  i,  2,  for  an  interesting  and  suggestive  explana- 
tion of  the  relative  position  of  Judah  and  Joseph,  the  two  favoured 
sons  among  the  twelve.  And  it  is  especially  interesting  to  observe, 
by  referring  to  the  Hebrew,  that  the  term  translated  "  chief  ruler  " 
("  of  him  came  the  chief  ruler  ")  is  the  very  word  translated  "  prince  " 
in  Dan.  ix.  25,  where  the  coming  of  "  Messiah  the  prince  "  is  so  de- 
cisively predicted.  The  comparison  of  these  two  passages  with  Gen. 
xlix.  10,  shows  positively  that  in  Old  Testament  times  the  Shiloh 
prophecy  was  understood  as  a  prophecy  of  the  coming  of  "Messiah 
the  prince,"  the  "  Prince  of  Peace." 


The  Shiloh  Prophecy.  223 

those  numerous  prophetic  passages  which,  dealt  with  on 
rationalistic  principles,  presents  insuperable  difficulties, 
and  at  the  best  is  flat  and  unprofitable ;  whereas  it  is 
rich  and  full  and  comparatively  easy  of  interpretation, 
to  those  who  hold  fast  by  the  Scripture  principle  that 
the  "  testimony  of  Jesus  is  the  spirit  of  prophecy." 

Bearing  this  principle  in  mind,  we  shall  not  be  aston- 
ished if  we  meet  Messianic  references  all  through  this 
blessing;  not  in  the  loth  verse  only,  where  it  seems  im- 
possible to  avoid  seeing  the  testimony  of  Jesus,  but  all 
through  it. 

There  are,  you  perceive,  three  parts  of  the  blessing, 
each  taking  up  and  repeating  the  happy  name  of  Judal; : 
"  Judah,  thou  art  he  whom  thy  brethren  shall  praise," 
etc.  ;  "  Judah  is  a  lion's  whelp,"  etc. ;  and,  "  The  sceptre 
shall  not  depart  from  Judah,"  etc.  Let  us  take  these 
three  parts  in  their  order. 

I.  "  Judah,  thou  art  he  whom  thy  brethren  shall 
praise:  thy  hand  shall  be  in  the  neck  of  thine  enemies: 
thy  father's  children  shall  bow  down  before  thee." 
There  are  here  two  things :  the  relation  of  Judah  to  his 
brethren  in  Israel,  and  his  relation  to  the  enemies  of 
Israel.  His  relation  to  his  brethren  in  Israel  is  ex- 
pressed in  the  first  and  last  clauses :  "  thou  art  he  whom 
thy  brethren  shall  praise  " — "  thy  father's  children  shall 
bow  down  before  thee."  Now  that  there  is  a  general 
reference  here  to  the  supremacy  of  Judah  among  the 
tribes  is  beyond  doubt ;  but  I  can  not  avoid  the  con- 
clusion, a  conclusion  which  has  been  strengthened  by  a 
very  close  examination  of  the  principal  words  in  this 
verse,  that  a  greater  than  Judah  is  here,  even  Jesus, 
whose   praise  is  sung   by  all  the   true    Israel  of  God, 


224  The  Ages  Before  Moses. 

before  whom  all  the  children  of  Abraham  according 
to  the  spirit  bow  down  and  worship.  This  is  supported 
by  several  considerations.  The  name  "  Judah  "  means 
"  Praise  of  God,"  or,  "  Glory  to  God."  And  there  is 
(I  can  not  help  thinking)  something  more  than  curiosity 
in  the  fact,  that  if  Hebrew  equivalents  were  given  for 
the  Greek  words  in  the  hymn  which  was  sung  by  angels 
over  Bethlehem's  plains,  when  the  great  Son  of  Judah 
was  born  there,  a  Prince  and  a  Saviour,  it  might  read 
thus :  "  Judah  in  the  highest,  on  earth  Shiloh ; " 
"  Glory  to  God  in  the  highest,  and  on  earth  peace." 
This  view  is  still  further  strengthened  by  the  fact 
that  the  word  here  rendered  "  praise  " — "  thy  brethren 
shall  praise," — is  used  almost  exclusively  of  praise  to 
God.  And  there  are  other  verbal  details  that  might  be 
mentioned ;  but  I  do  not  wish  to  take  up  time  with 
them,  as  there  are  so  many  great  things  yet  before  us. 
I  hope,  however,  enough  has  been  said  to  show  that 
in  the  spirit  even  of  this  first  part  of  the  prophecy,  we 
may  find  the  testimony  of  Jesus. 

And  if  we  are  right  in  our  view  as  to  the  clauses 
which  refer  to  the  relation  of  Judah  to  his  brethren  in 
Israel,  it  follows  that  in  that  clause  which  refers  to  his 
relation  to  the  enemies  of  Israel,  we  see  not  only  the 
victories  of  Judah  over  the  nations  around  him,  but  the 
victories  of  the  great  Son  of  Judah  over  His  enemies  all 
over  the  world.  We  have  in  fact  here  the  germ  ot 
those  numerous  prophecies  of  which  the  2d  Psalm  may 
be  taken  as  a  specimen :  "  I  have  set  my  king  on  my 
holy  hill  of  Zion  (z.  e.,  the  political  and  religious  centre 
of  the  royal  tribe  of  Judah).  I  will  declare  the  decree: 
Jehovah    hath    said  unto  me :    Thou  art  My  son ;  this 


The  Shiloh  Prophecy.  p2$ 

day  have  I  begotten  thee.  Ask  of  Me  and  I  shall  give 
thee  the  heathen  for  thine  inheritance,  and  the  utter- 
most parts  of  the  earth  for  thy  possession.  Thou  shalt 
break  them  with  a  rod  of  iron.  Thou  shalt  dash  them 
in  pieces  like  a  potter's  vessel."  In  such  passages  as 
this  we  have  the  development  of  this  early  prophecy : 
"  Judah,  thou  art  he  whom  thy  brethren  shall  praise. 
T/iy  hand  shall  be  in  the  neck  of  tJiine  enemies^ 

II.  "Judah  is  a  hon's  whelp:  from  the  prey,  my  son, 
thou  art  gone  up ;  he  stooped  down,  he  couched  as  a 
lion,  and  as  an  old  lion  :  who  shall  rouse  him  up  ?  "  We 
have  here  Judah's  supremacy  and  strength  set  before  us 
in  a  lively  figure,  the  figure  of  a  lion.  You  observe  of 
course  the  gradation  in  the  prophecy:  first  the  young 
lion  rejoicing  in  his  growing  strength  ;  then  the  adult 
-lion  in  the  full  development  of  his  power;  and  lastly, 
the  old  lion  reposing  in  quiet  majesty,  satisfied  with 
former  triumphs,  enjoying  the  fruit  of  them,  but  retain- 
ing his  terrible  strength,  so  that  even  the  boldest  dare 
not  rouse  him  up.  Here  again  we  have  the  basis  and 
explanation  of  not  a  little  of  subsequent  prophecy.  We 
find  the  Lion  of  Judah  again,  in  Balaam's  prophecy 
(Num.  xxiv.  9 :  also  xxiii.  24).  We  find  it  in  prophecies, 
where  perhaps  we  little  expect  it:  e.g..  Is.  xxix.  i,  2, 
where  Ariel,  you  must  remember,  is  the  Hebrew  for 
"  Lion  of  God."  So  too  the  Lamentation  of  Ezekiel 
19th,  is  all  founded  on  this  prophecy.  The  reference 
throughout  all  these  is  obvious,  to  the  lion  strength  and 
prowess  of  the  royal  tribe  of  Judah.  But  is  this  all.? 
Perhaps  some  of  you  may  be  ready  to  say :  "  Yes,  it 
is  all."  Surely  it  can  not  be  said  that  there  is  any  of 
the    testimony   of   Jesus    in    a    passage    like    that.       It 


226  The  Ages  Before  Moses. 

certainly  seems  as  unlikely  as  any  other  prophetic  pas- 
sage in  the  whole  Bible.  Yet  even  here,  if  we  take  the 
Scripture  for  our  guide,  comparing  Scripture  with  Scrip- 
ture, the  testimony  of  Jesus  is  not  absent.  And  if  you 
wish  proof,  follow  me  to  two  passages  far  apart  from 
each  other  and  from  this,  and  yet  evidently  related 
to  each  other  and  to  this.  First,  let  us  turn  to  that 
chapter  about  Ariel,  "the  Lion  of  God"  (Is.  xxix.) 
Read  especially  verses  ii  and  12,  and  compare  them 
with  Rev.  v.  1-5.  The  Ariel  of  the  Old  Testament  here 
appears  as  the  "Lion  of  the  tribe  of  Judah"  in  the 
New.  Who  is  the  "  Lion  of  the  tribe  of  Judah?"  No 
one  reading  that  chapter  in  Revelation  can  hesitate 
about  the  answer.  After  all  it  is  Jesus,  the  meek  and 
lowly,  and  yet  the  great  and  terrible  Jesus,  the  Lamb 
slain,  and  also  the  Lion  slaying.  He  is  the  "  Lion 
of  the  tribe  of  Judah  !  "  We  may  not  forget  that  there 
is  such  a  thing  as  "  the  wratJi  of  the  Lamb." 

in.  "  The  sceptre  shall  not  depart  from  Judah,  nor  a 
lawgiver  from  between  his  feet  until  Shiloh  come ;  and 
unto  Him  shall  the  gathering  of  the  people  be.  Binding 
his  foal  unto  the  vine,  and  his  ass's  colt  unto  the  choice 
vine  ;  he  washed  his  garments  in  wine,  and  his  clothes 
in  the  blood  of  grapes.  His  eyes  shall  be  red  with 
wine,  and  his  teeth  white  with  milk."  Here  we  have  an 
assurance  that  Judah  shall  maintain  his  individuality 
and  theocratic  position  till  the  advent  of  Shiloh.  We 
have  already  seen  that  all  the  twelve  sons  of  Israel  are 
to  share  in  the  blessings  of  the  covenant  of  Abraham. 
But  though  they  are  all  to  share  in  common,  they  are 
not  to  be  indiscriminately  mixed.  The  twelve  tribes 
shall  all  have  a  separate  portion  ;  and  one,  at  least,  shall 


The  Shiloh  Prophecy.  227 

continue  separate  and  distinct,*  distinguished  from  the 
rest  by  the  continuity  of  its  history  and  the  preservation 
of  the  theocratic  "  law,"  until  Shiloh  shall  come. 

Who  is  Shiloh  ?  Most  clearly  he  is  "  the  Seed  of  the 
woman."  I  set  aside  the  translation,  "  until  Judah 
come  to  Shiloh,"  i.  e.,  the  place  where  the  tabernacle 
was  set  up  after  the  conquest  of  Canaan ;  I  set  it 
aside,  because  though  grammatically  possible,  it  is  con- 
trary to  the  scope  of  the  prophecy,  Judah  having 
no  more  relation  to  the  place  long  afterwards  called 
Shiloh  than  any  of  the  other  tribes,  and  less  than 
Joseph,  in  whose  territory  the  place  was  ;  because  it 
exhausts   the   prophecies   in   the   early   history  of  the 


*It  ought  not  to  be  forgotten  that  this  is  essentially  a  irzkil  /^ 
prophecy.  The  word  translated  "  sceptre"  is  the  regular  word  for 
tribe.  It  is  the  word  used  in  the  28th  verse  :  "  these  are  the  twelve 
tribes  (sceptres)  of  Israel."  When  we  bear  this  in  mind,  instead  of 
encountering  serious  difficulty,  as  those  do  who  understand  the 
sceptre  to  be  the  symbol  of  royalty  here,  from  the  fact  that  again  and 
again  the  political  sceptre  did  depart  from  Judah  ;  we  recognize  a  veiy 
striking  correspondence  with  the  facts  of  history.  Before  Shiloh 
came,  all  the  other  tribes  had  been  blotted  from  the  map  of  Palestine. 
There  is  Galilee  on  the  north,  Samaria  in  the  centre,  and  Perea  in 
the  east — covering  the  territory  that  belonged  to  the  ten  tribes  of 
the  northern  kingdom  ;  and  in  the  south,  little  Benjamin,  and  the 
remnant  of  Simeon,  long  before  scattered  in  Israel  according  to 
Jacob's  prophecy,  are  now  merged  in  Judea,  the  historical  repre- 
sentative of  the  old,  and  now  the  only  separately  surviving,  tribe  of 
Judah. 

I  do  not  deny,  indeed,  that  this  is  a  prophecy  of  the  kingdom,  as 
well  as  a  tribal  prophecy ;  but  not  in  the  political  sense  of  the  term. 
The  idea  of  the  kingdom  seems  to  me  to  lie  as  much  in  the  word 
"lawgiver"  as  in  the  word  "sceptre,"  and  the  true  conception  of 
the  kingdom  to  be  that  unfolded  by  the  evangelical  prophet  (Is.  xxxiii. 
22),  and  by  our  Lord  Himself  in  John  xviii.  36,  39.  (See  Appendix 
to  this  LecttireV  . 


228  The  Ages  Before  Moses. 

tribes  of  Israel,  whereas  the  patriarch  says  at  the  begin- 
ning that  he  is  about  to  speak  of  that  which  shall 
happen  "  in  the  last  days ; "  and  because  the  suprem- 
acy of  Judah  over  the  other  tribes,  and  her  lionlike 
conquests,  are  to  be  found  after,  and  not  before,  the 
children  of  Israel  came  to  Shiloh.  Besides,  there  is  no 
evidence  that  any  place  of  the  name  of  Shiloh  was  known 
at  this  time,  and  there  was  certainly  no  gathering  of  the 
nations  (the  word  in  the  Hebrew  is  not  the  singular, 
"people,"  but  the  plural,  "  peoples  "  or  "nations")  to 
Shiloh,  In  fact,  eveiything  is  against  so  lame  an  inter- 
pretation. It  probably  never  would  have  been  thought 
of  had  it  not  been  for  the  great  anxiety  to  get  rid  of  one 
of  the  most  remarkable  of  all  the  prophecies  of  the  com- 
ing Saviour.  Without  any  hesitation,  then,  we  adhere 
to  ©ur  own  translation. 

And  then  the  question  comes :  if  Shiloh  be  the  Mes- 
siah, as  He  evidently  is,  what  is  the  meaning  of  the 
name  ?  Various  meanings  have  been  given  ;  but  it  is 
interesting  to  find  how  appropriate  every  one  of  them  is 
to  the  Messiah.  The  rendering  of  the  Septuagint,  or 
Greek  translation  of  the  Old  Testament,  is:  "Until  He 
comes,  to  whom  the  rule  belongs,"  Shiloh  being  taken 
as  the  contracted  form  of  the  expression  :  "  He  to  whom 
the  kingdom  belongs."  There  is  a  remarkable  passage 
in  Ezekiel  which  seems  to  favour  this  interpretation 
(Ez.  xxi.  27):  "I  will  overturn,  overturn,  overturn  it; 
and  it  shall  be  no  more,  until  He  come  whose  right  it  is  ; 
and  I  will  give  it  to  Him."  The  contraction  of  the  ex- 
pression, "  He  whose  right  it  is,"  would  give  something 
very  closely  resembling  the  word  "  Shiloh."  Now,  sup- 
pose this  to  be  correct,  it  is  a  beautiful  description  of 


The  Shiloh  Prophecy.  229 

the  Messiah,  to  whom  really  belongs  the  kingdom  which 
was  for  a  time  to  reside  in  the  tribe  of  Judah.  The 
rendering  of  the  Vulgate,  or  Latin  translation,  is : 
"  Until  He  come  who  must  be  sent ;  "  and  those  who 
hold  to  this  interpretation  compare  the  passage  in  the 
New  Testament,  "  Go  wash  in  the  pool  of  Siloam  "  (a 
word  which,  when  written  in  Hebrew,  is  exceedingly- 
like  our  word  here),  "  which  is  being  interpreted.  Sent." 
This  rendering  is  doubtful,  because  to  get  it,  a  change 
must  be  made,  though  only  a  slight  one,  in  one  of  the 
consonants  of  the  word  ;  but  if  it  were  correct,  this  again 
would  be  a  most  appropriate  designation  of  the  Messiah 
whom  God  was  to  send  forth  "  made  of  a  woman,  made 
under  the  law,  to  redeem  them  that  were  under  the  law." 
Luther,  Calvin,  and  others  have  translated  "  Shiloh," 
"  His  Son,"  being  guided  in  their  interpretation  by  a 
corresponding  form  in  the  Arabic  language,  from  whose 
forms  much  light  is  often  thrown  on  obscure  Hebrew 
words.  This  view  is  almost  universally  rejected  now; 
but  even  in  this  there  would  be  an  appropriate  designa- 
tion of  the  Messiah,  the  great  Son  of  Judah,  who  was 
to  come  and  redeem  His  people. 

The  vast  majority  of  interpreters  have  always,  and  do 
still  connect  the  word  "  Shiloh  "  with  that  well-known 
family  of  Hebrew  words  signifying  "  peace,"  "  rest,"  so 
that  "  Shiloh  "  will  signify  "  the  One  who  brings  peace," 
"  the  One  who  gives  rest."  There  is  almost  everything 
in  favour  of  this  interpretation.  It  connects  beautifully 
with  the  image  of  peace  set  forth  in  verses  11  and  12 
which  follow,  and  is  strongly  contrasted  with  the  war- 
like metaphor  of  that  which  precedes  (ver.  9).  It  agrees 
with  the  circumstances  under  which  the  name  "  Shiloh  " 


230  The  Ages  Before  Moses. 

was  given  to  the  place  where  the  Tabernacle  of  God 
was  set  up  by  the  children  of  Israel,  after  God  had  given 
them  rest  from  their  enemies.  Then  in  i  Chron.  v.  2, 
we  find  in  explanation  of  the  elder  tribes  being  set  aside, 
these  words,  "  For  Judah  prevailed  above  his  brethren, 
and  from  him  the  chief  ruler  (or  the  prince)  was  to  come," 
which  you  may  compare  with  that  beautiful  passage  in 
Isaiah  (ix.  6),  "  Unto  us  a  child  is  born,  unto  us  a  son  is 
given  ;  and  the  government  shall  be  upon  His  shoulder, 
and  His  name  shall  be  called  Wonderful,  Counsellor,  The 
Mighty  God,  The  Everlasting  Father,  The  Prince  of 
PeaceT  Then,  too,  the  name  which  David  gave  to  his 
son  Solomon  (a  name  closely  connected  with  the  name 
"  Shiloh  " — it  does  not  appear  in  English  so  distinctly 
as  in  the  original) ;  in  that  name  we  can  scarcely  fail  to 
recognize  the  expectation  of  David,  that  in  his  just  and 
peaceful  reign  there  would  be  a  type  of  the  reign  of  the 
Prince  of  Peace — a  position  which  is  fully  borne  out  by 
those  Psalms  of  the  kingdom,  of  which  the  well-known 
72d  Psalm  may  be  taken  as  a  specimen.  We  have 
already  referred  to  the  angel  doxology,  "  Glory  to 
God  in  the  highest,  and  on  earth  peace,"  where  the 
words  "Judah"  and  "Shiloh"  come  into  a  connection 
with  each  other  very  similar  to  v/hat  we  find  in  this 
prophecy.  Then  we  can  not  help  thinking  of  such 
precious  words  as  these  of  Our  Shiloh  :  "  Come  unto 
Me,  ye  that  labour  and  are  heavy  laden,  and  I  will  give 
you  rest."  "  Peace  I  leave  with  you,  my  peace  I  give 
unto  you  ;  not  as  the  world  giveth  give  I  unto  you.  Let 
not  your  heart  be  troubled,  neither  let  it  be  afraid." 
And  not  to  multiply  passages,  for  many  more  might  be 
given,  do  we  not  find  at  the  close  of  the  Word  of  God, 


The  Shiloh  Prophecy.  231 

in  the  book  of  Revelation,  "  the  Lion  of  the  tribe  of 
Judah,"  and  "  the  Lamb,"  the  one  the  emblem  of 
strength,  and  the  other  the  emblem  of  gentleness  and 
peace,  close  beside  each  other,  and  referring  to  the 
same  glorious  Saviour  ?  We  have  already  spoken  of  the 
"  Lion  of  the  tribe  of  Judah  " — well,  the  Lamb  is  the 
Shiloh  of  our  text.  It  is,  then,  the  "  Prince  of  Peace  " 
whose  coming  is  spoken  of  here. 

"And  unto  Him  shall  the  gathering  of  the  peoples 
be."  The  meaning  of  this  is  surely  very  obvious  now. 
The  Shiloh  is  the  Seed  in  whom  all  nations  of  the  earth 
are  to  be  blessed.  H'ere  is  the  culmination  of  the  roy- 
alty of  Judah.  We  have  seen  in  this  prophecy  the  basis 
of  future  prophecies  in  regard  to  the  kingdom  of  the 
Messiah.  Here  is  an  indication  already  of  its  absolute 
universality.  Some  have  supposed  that  the  meaning  of 
the  prophecy  is  that  the  royalty  shall  remain  with  Ju- 
dah till  Shiloh  comes,  and  then  pass  away ;  and,  accord- 
ingly, they  find  in  the  present  subjected  condition  of  the 
Jews  a  fulfillment  in  part  of  the  prophecy.  We  believe 
this  to  be  a  great  mistake.  The  true  idea  is  that  the 
royalty  is  never  to  pass  away  from  Judah,  but  is  to  cul- 
minate in  the  everlasting  kingdom  of  the  "  Lion  of  the 
tribe  of  Judah,"  "  the  Root  of  David,"  "  King  of  kings 
and  Lord  of  lords."  To  show  how  utterly  groundless 
are  the  opinions  of  those  who  say  that  the  word  "  until  " 
here  used,  implies  that  the  sceptre  is  to  pass  away  after 
Shiloh  comes,  let  me  ask  you  to  turn  back  to  the  vision 
of  Jacob  (Gen.  xxviii.)  Are  we  really  to  understand 
that  God  was  to  leave  Jacob  after  he  got  back  to  Padan- 
aram,  because  He  says,  "  I  will  not  leave  thee  until 
then?"  (ver.  15).     And  in  the  same  way  does  it  follow 


232  The  Ages  Before  Moses. 

that  the  sceptre  is  to  pass  from  Judah  after  Shiloh 
comes,  because  it  is  said,  "  the  sceptre  shall  not  depart 
till  He  comes  ?  "  Not  at  all.  The  sceptre  is  not  to  de- 
part at  all.  The  kingdom  is  to  be  an  everlasting  king- 
dom. The  royalty  of  the  tribe  of  Judah  will  last  through 
all  eternity,  because  the  "  Lion  of  the  tribe  of  Judah," 
the  "  Prince  of  Peace,"  the  Shiloh  of  God,  in  whom  that 
royalty  culminates,  is  "  the  same  yesterday,  to-day,  and 
forever,"  "  King  of  kings  and  Lord  of  lords  "  forever- 
more  ! 

And  here  we  get  rid  of  those  perplexing  difficulties 
which  beset  the  narrow  interpretation  of  those  who 
limit  the  royalty  of  the  tribe  of  Judah  to  that  which  is 
"  of  the  earth,  earthy."  And  these  difficulties  are 
greatly  aggravated  by  the  narrow  view  of  the  design  of 
prophecy  taken  by  those,  who  suppose  it  to  be  given 
solely  or  mainly  to  prove  the  truth  of  Scripture  by  the 
correspondence  of  the  event  with  the  prophecy.  Take 
this  narrow  view  of  prophecy  in  general,  and  of  this 
prophecy  in  particular,  and  you  are  met  with  this  start- 
ling difficulty  :  the  sceptre  did  pass  away  from  Judah 
before  Shiloh  came.  Where  was  Judah's  sceptre  when 
the  people  of  Judah  were  slaves  in  Babylon  ?  Where 
was  Judah's  sceptre  during  the  long  years  they  were 
under  the  sway  of  Syria?  Where  was  Judah's  sceptre 
when  the  whole  country  and  people  were  under  the 
iron  heel  of  Rome?  According  to  the  narrow  view  ot 
the  design  of  prophecy  above  referred  to,  we  ought  to 
have  had  the  sceptre  most  conspicuously  in  Judah's 
hand  all  through  till  Christ  came.  But  take  the  true 
view  of  prophecy  as  given,  not  so  much  to  convince  un- 
believers (a  mere  incidental  use  of  it),  but  to  guide  and 


The  Shiloh  Prophecy.  233 

comfort  and  encourage  believers ;  and  light  streams  in 
at  once.  Why  was  the  assurance  given  that  the  sceptre 
should  not  depart  from  Judah  till  Shiloh  come?  Be- 
cause Judah  was  to  be  the  lion,  the  royal  tribe,  the 
mighty  conqueror  all  the  while?  Then  the  assurance 
would  not  have  been  needed  at  all.  It  would  have 
been  all  sight.  There  would  have  been  no  room  for 
faith.  Why  then  was  the  assurance  given  that  the 
sceptre  should  not  depart  ?  Because  God  foresaw  that 
again,  and  again,  and  again,  according  to  Jimnan  view, 
the  sceptre  would  depart  ;  and  this  assurance  was  given 
to  sustain  the  faith  of  those  who  should  live  in  these 
dark  and  discouraging  times.  Again  and  again  it 
seemed  as  if  the  promise  were  failing.  Just  with  this 
promise  as  with  others,  God  tries  the  faith  of  His 
people,  and  makes  them  wait ;  but  then  the  promise 
does  not  fail  in  the  end.  And  very  often  the  fulfillment 
will  come  at  the  darkest  moment,  when  it  has  seemed 
utterly  to  fail.  And  so  here,  it  was  when  the  Jews 
were  under  the  resistless  power  of  the  Romans,  when 
the  sceptre  of  Judah  had  given  place  to  that  sceptre 
which  ruled  the  world — then  it  was  that  God  showed 
them  it  was  only  in  appearance  the  sceptre  had  passed 
away  from  Judah,  for  "  out  of  Judah,"  even  from  a  place 
which  was  but  *'  little  among  the  thousands  of  Judah," 
came  He  that  was  to  be  "  Ruler  in  Israel  " — then  it  was 
that  the  promise  was  fulfilled  :  "  In  that  day  there  shall 
be  a  root  of  Jesse,  who  shall  stand  for  an  ensign  of 
the  people — to  it  shall  the  Gentiles  seek — and  his  Rest 
shall  be  glorious."  The  truth  is,  that  the  sceptre  prop- 
erly refers  to  the  kingdom  of  the  truth,  as  Jesus  Himself 
called  His  kingdom.     That  kingdom  of  the  truth  was 


234  The  Ages  Before  Moses. 

embodied  in  an  earthly  kingdom,  from  which  the 
sceptre  did  pass  away  time  and  again  ;  but  the  sceptre 
of  Judah,  the  kingdom  of  the  truth  specially  given  to 
her,  never  did  pass  away,  but  remained  until  He  came 
who  was  Himself  "  The  Truth,"  and  then  it  was  firmly 
established  under  the  Lion  of  the  tribe  of  Judah  for- 
ever.* 

And  then  began  "  the  gathering  of  the  peoples."  It 
may  be  interesting  to  take  a  passing  glance  at  this  pro- 
phetic gathering,  as  actually  realized  already  in  history. 
To  begin  with,  we  have  an  earnest  of  it  in  the  long 
journey  of  the  wise  men  of  the  East  to  worship  the  child 
Jesus.  There  we  have  the  first-fruits  of  the  great  in- 
gathering of  the  long  excluded  Shemites.  Then  again 
you  remember  the  Syrophoenician  woman,  who  when 
Jesus  came  into  the  coasts  of  Tyre  and  Sidon,  fell  down 
at  His  feet  and  worshipped  Him  and  besought  Him  for 
a  blessing  for  her  child.  There  we  see  the  first-fruits  of 
the  great  ingathering  of  the  Hamites.  Yet  again,  you 
remember  how  when  Jesus  was  at  one  of  the  feasts  in 
Jerusalem,  there  were  certain  Greeks  among  them  that 
lame  up  to  worship  at  the  feast,  who  came  to  Philip  of 
Bethsaida  in  Galilee,  earnestly  asking :  "  Sir,  we  would 
see  Jesus."  There  we  see  the  first-fruits  of  the  great 
ingathering  of  the  sons  of  Japheth. 

So  much  for  the  first-fruits ;  now  for  the  harvest. 
And  here  we  find  that  saying  true :  "  The  last  shall  be 
first,  and  the  first  last ; "  for  when  Shiloh  came,  the  very 
Jews  themselves  refused  to  gather  to  Him  ;  that  very 
tribe  of  Judah,  from  which,  according  to  the  prophecy, 


*  See  appendix  to  this  Lecture. 


The  Shiloh  Prophecy,  235 

He  sprung,  despised  and  rejected  Him  ;  and  accordingly, 
in  the  just  displeasure  of  God,  they  were  set  aside 
"  until  the  fullness  of  the  Gentiles  be  come  in  "  (Rom.  xi. 
25).  Thus  it  is  that  the  very  Jews  themselves  are  the 
last  of  all  the  peoples  to  gather  unto  their  own  Shiloh. 
They  are  still  keeping  aloof  from  Him,  and  refusing  to 
acknowledge  Him,  while  almost  all  other  nations  on  the 
face  of  the  earth  are  gathering  around  Him.  Time 
would  fail  to  give  even  a  sketch  of  the  great  gathering 
to  Shiloh  which  have  taken  place  during  these  eighteen 
and  a  half  centuries,  since  Christ  ascended  up  on  high, 
and  became  the  spiritual  centre  toward  which  "  all  people 
that  on  earth  do  dwell  "  should  finally  converge.  First,  we 
see  the  enlarged  and  multiplied  families  of  Japheth  dwell- 
ing in  the  tents  of  Shem — first  the  Greeks,  then  the 
Latins,  then  the  barbarous  hordes  of  the  Teutonic  and 
Celtic  and  Sclavonian  races  which  first  ravaged  and  ran- 
sacked the  Roman  Empire  through  all  its  borders,  and 
then  learned  the  arts  of  peace  at  the  feet  of  Shiloh,  the 
"  Prince  of  Peace."  Of  this  great  gathering  of  Greeks 
and  Romans  and  Teutons  and  Celts  and  Sclaves  in  the 
early  centuries,  there  was,  unhappily,  far  too  much  of 
that  which  was  merely  outward  and  formal,  the  mere 
bodily  without  the  spiritual  gathering,  so  that  corrup- 
tion set  in,  followed  by  the  night  of  the  dark  ages,  and 
the  dimming  almost  to  extinction  of  the  light  of  the 
Church  of  Christ.  Then  the  great  reformation  came,  and 
there  was  a  breaking  up  of  the  dead,  formal,  outward 
unity  of  the  Church,  and  a  revival  of  that  true  spiritual 
gathering  unto  Shiloh  of  which  the  prophecy  speaks. 
Following  this  hopeful  era,  there  were  indeed  dark  and 
troublous  times  of  fierce  contention  and  cruel  persecu- 


236  The  Ages  Before  Moses. 

tion,  carried  on  in  the  name  of  Christianity,  but  quite 
contrary  to  its  spirit.  And  again,  as  might  be  expected, 
there  were  times  of  deep  declension,  during  which  the 
most  of  the  gatherings  which  took  place  were  merely 
outward  and  formal ;  but  again  there  was  a  great  revi- 
val throughout  the  Churches,  the  fruits  of  which  are  seen 
in  the  great  gatherings  to  Shiloh  which  the  present 
century  has  witnessed.  Since  the  beginning  of  the 
century.  Christian  missions  have  taken  root  amongst  al- 
most every  nation  on  the  face  of  the  earth,  and  how 
many  happy  gatherings  to  Shiloh  have  been  witnessed 
among  people  who,  until  a  very  few  years  ago,  were  in 
grossest  heathen  darkness.  We  believe  the  greatest 
gatherings  of  all  have  yet  to  come  ;  but  have  we  not  al 
ready,  even  in  our  own  day,  most  signal  and  most  glori 
ous  fulfillments  of  this  old  prophecy:  "  Unto  Him  shall 
the  gathering  of  the  peoples  be  "  ? 

And  now  I  must  dismiss,  in  a  single  sentence,  the 
beautiful  representation  of  the  peace  and  plenty  which 
is  to  be  enjoyed  in  the  perfected  kingdom  of  Judah,  as 
described  in  verses  ii  and  12.  It  is  a  picture  of  peace 
and  plenty,  such  as  is  quite  familiar  to  our  minds  through- 
out the  later  prophecies,  as  representative  of  the  peace 
and  blessedness  of  the  kingdom  of  Christ,  where  every 
one  sits  '*  under  his  vine  and  under  his  fig-tree,"  enjoying 
the  rest  and  the  wealth  of  the  land.  Keeping  to  the 
letter,  interpreters  have  wondered  why  the  comparatively 
hilly  and  unproductive  country  of  the  tribe  of  Judah 
should  be  so  glowingly  described.  And  well  they  might 
wonder.  Is  not  this  only  an  indication  that  their  bare 
literalism  is  all  wrong,  that  the  reference  is  not  to  the 
politics  and  geography  of  Judah,  but  to  the  peace  and 


The  Shiloh  Prophecy.  237 

plenty,  beauty  and  glory  of  Messiah's  kingdom  ?  So 
the  later  prophets  understood  it,  as  is  evident  from 
the  remarkable  prophecy  in  Zechariah  —  a  prophecy 
remarkable  not  only  for  the  way  in  which  it  takes  up  and 
hands  down  the  general  features  of  the  old  Shiloh  pre- 
diction, but  from  the  use  it  makes  of  such  a  mere  matter 
(apparently)  of  detail,  as  the  reference  to  the  ass  and  its 
colt,  so  familiar  now  from  the  well-known  fact  in  the  life 
of  Christ  recorded  in  the  twenty-first  of  Matthew — "  Re- 
joice greatly,  O  daughter  of  Zion  ;  shout,  O  daughter  of 
Jerusalem  ;  behold,  thy  KiNG  cometh  unto  thee :  He  is 
just,  and  having  salvation  ;  lowly,  and  riding  upon  an  ass, 
and  upon  a  colt  the  foal  of  an  ass.  And  I  will  cut  off 
the  chariot  from  Ephraim,  and  the  horse  from  Jeru- 
salem, and  the  battle  bow  shall  be  cut  off:  and  He  shall 
speak  PEACE  unto  the  heathen  :  and  His  dominion  shall 
be  from  sea  to  sea,  and  from  the  river  to  the  ends  of  the 
earth."     (Zech.  ix.  9,  10). 

And  now,  in  conclusion,  where  is  our  place  in  the 
Shiloh  prophecy?  Are  we  among  the  brethren  that  give 
praise  to  the  Judah  of  the  New  Testament,  the  King 
of  Zion  ?  If  not,  we  are  among  His  enemies,  and  ''  His 
hand  is  on  our  neck."  And  it  is  no  weak  hand.  It  is 
the  Lion's  paw.  He  is  the  "  Lion  of  the  tribe  of  Ju- 
dah," to  those  who  will  not  have  Him  as  "  the  Lamb  of 
God."  "  Now  consider  this,  ye  that  fo-rget  God,  lest  He 
tear  you  in  pieces,  and  there  be  none  to  deliver.  Kiss 
ye  the  Son,  lest  He  be  angry,  and  ye  perish  from  the 
way,  when  His  wrath  is  kindled  but  a  little." 

Have  we  gathered  ourselves  to  Shiloh  and  found  rest 
in  Him  ?  There  has  been  a  great  gathering  to  Him 
already.     There  will  be  a  greater  yet.     But  remember, 


238  The  Ages  Before  Moses. 

"  many  shall  come  from  the  east  and  the  west,  and  shall 
sit  down  with  Abraham,  and  Isaac,  and  Jacob,  in  the 
kingdom  of  heaven  ;  but  the  children  of  the  kingdom 
shall  be  cast  out  into  outer  darkness." 

Let  us  see,  then,  that  we  stay  not  without.  Let  us 
all  gather  ourselves  to  Him.  Let  us  all  yield  Him  a 
hearty,  loving  obedience,  and  then  we  shall  enjoy  His 
rest,  we  shall  share  His  peace,  we  shall  be  satisfied  with 
the  goodness  of  His  house,  we  shall  revel  in  the  riches 
of  His  grace,  and  we  shall  reach  at  last  that  Judah  and 
Jerusalem  which  are  above,  where  we  shall  join  the 
company  of  those  who  "  shall  hunger  no  more,  neither 
thirst  any  more  ;  neither  shall  the  sun  light  on  them, 
nor  any  heat ;  but  the  Lamb  (a  Lion  no  more)  which  is 
in  the  midst  of  the  throne  shall  feed  them,  and  shall 
lead  them  unto  living  fountains  of  waters ;  and  God 
shall  wipe  away  all  tears  from  their  eyes." 


Appendix  to  Lecture  XL 

There  are  some  considerations,  bearing  on  what  is 
given  in  the  preceding  as  the  true  interpretation  of 
Gen.  xlix.  10,  which  were  not  embodied  in  the  lecture 
delivered  in  the  course.  As  he  considers  the  subject  of 
very  great  importance,  the  author  ventures  to  reprint  a 
few  paragraphs  from  a  Lecture  on  the  Gospel  of  the 
Kingdom,  which  he  published  some  years  ago  : — 

"The  sceptre  shall  not  depart  from  Judah,  nor  a  law- 
giver from  between  his  feet,  till  Shiloh  come."  How  con- 
stantly do  we  find  this  blessed  assurance  interpreted  as 


The  Shiloh  Prophecy.  239 

if  it  were  a  shred  of  political  news,  a  piece  of  political 
prognostication  ?  "  The  sceptre  "  is  interpreted  as  an 
earthly  sceptre,  the  "  lawgiver  "  suggests  no  other  or 
higher  conception  than  the  head  of  an  earthly  govern- 
ment", and  the  gist  of  the  whole  promise  is  made  to  be  that 
a  certain  earthly  state,  of  very  small  account  among  the 
great  kingdoms  of  the  world,  shall  continue  to  exist  till 
the  coming  of  a  certain  person,  and  then  shall  pass  away. 
It  might  be  suggested,  by  the  way,  that  on  this  princi- 
ple of  interpretation  we  should  rather  call  it  a  threaten- 
ing than  a  promise.  If  the  coming  of  the  promised 
Shiloh  was  to  be  the  signal  for  the  passing  away  of  the 
very  kingdom  which  was  the  subject  of  the  prophecy, 
then  Judah  and  all  true  lovers  of  God's  kingdom  might 
well  pray  that  Shiloh  should  be  very  long  in  coming. 
But  let  this  pass,  and  look  at  the  subsequent  difficulties 
in  which  the  political  interpretation  involves  us.  We 
have  first  a  long  period  during  which  there  was  no  po- 
litical kingdom  at  all.  Then,  shortly  after  the  setting 
up  of  the  political  kingdom,  we  have  it  rent  in  twain. 
Later  on  we  find,  first,  the  one  part  of  it,  and  then  the 
other,  utterly  subverted.  Then  we  have  hundreds  of 
years,  during  the  greater  part  of  which  it  can  not  be 
said,  with  any  honesty,  that  there  was  a  political  king- 
dom at  all.  And  when  Shiloh  did  come,  there  was 
no  political  kingdom  in  Judah  to  pass  away.  These 
difficulties  have  been  felt  to  be  of  such  magnitude,  that 
endless  ingenuity  has  been  expended  in  the  attempt  to 
evade  or  surmount  them.  Some  have  tried  to  twist  his- 
tory to  make  it  agree  with  the  passage,  and  others  have 
tried  to  twist  the  passage  to  make  it  agree  with  the  his- 
tory, and  neither  of  the  methods  has  been  found  satis- 


240  The  Ages  Before  Moses. 

factory ;  whereas  all  becomes  simple,  natural,  beautiful, 
and  most  true,  when  interpreted,  not  according  to  the 
letter  which  killeth,  but  according  to  the  spirit ;  when  it 
is  freed  from  those  carnal,  Jewish  notions  which  have 
obscured  it,  when  it  is  lifted  out  of  the  region  of  poli- 
tics into  the  region  of  truth,  where  our  Lord's  conversa- 
tion with  Pilate,  as  recorded  by  John,  might  well  lead 
us  to  look  for  the  kingdom  of  the  prophetic  word.  Then 
we  find  a  beautiful  consistency  both  with  the  history  of 
truth,  and  with  the  truth  of  history  ;  with  the  former,  as 
regards  the  inner  reality,  with  the  latter,  as  regards  the 
outer  form  of  the  kingdom. 

First,  in  regard  to  the  inner  reality.  Did  not  the 
kingdom  of  the  truth,  the  kingdom  in  its  essential, 
spiritual  reality,  continue  in  Judah  all  the  while?  Was 
not  the  kingdom  of  God  among  the  chosen  people  be- 
fore either  Saul  or  David  was  anointed,  while  as  yet 
Jehovah  was  their  only  King  ?  Was  not  the  kingdom 
of  God  in  Judah  still,  when  her  sons  and  daughters  sat 
**  by  Babel's  streams,"  and  hung  their  harps  upon  the  wil- 
lows, and  wept  as  they  remembered  Zion  ?  There,  in 
their  remembrance  of  Zion,  have  we  the  evidence  that, 
though  the  form  of  the  kingdom  had  passed  away  for  a 
time,  the  great  reality  remained  in  the  weeping  heart  of 
Judah  still.  Truth  to  tell,  the  kingdom  had  much  more 
nearly  passed  away,  while  yet  the  political  "  sceptre  " 
and  "  lawgiver  "  remained  both  in  Judah  and  in  Israel, 
in  those  dark  days  of  infidelity  and  idolatry,  when  poor 
Elijah  thought  God's  kingdom,  the  true  theocracy,  was 
reduced  to  one  solitary  individual,  till  he  was  assured  by 
Him,  who  "  seeth  not  as  man  seeth,"  that  He  still  had 
left   remaining   seven  thousand   loyal   men.     And  was 


The  Shiloh  Prophecy.  241 

there  not  in  Judah,  through  all  her  captivities  and  all 
her  sufiferings  from  foreign  oppressors,  a  true  kingdom 
of  God  ?  A  very  little  one  indeed  at  times,  and  especi- 
ally in  the  times  which  immediately  preceded  the  ad- 
vent of  Shiloh  ;  but  small  as  it  was,  was  it  not  there  all 
the  while  ?  And  when  we  seek  for  the  fulfillment  of 
the  old  promise  as  to  the  continuance  of  the  kingdom 
till  the  coming  in  human  form  of  the  King,  we  are  to 
seek  it,  not  where  so  many  interpreters  of  prophecy 
have  sought  it,  in  the  political  administration  of  that 
infidel  and  villain,  belonging  to  Idumea,  and  not  to  Ju- 
dah, who  happened  to  sway  a  little  sceptre,  and  give  out 
his  little  laws  under  the  great  sceptre  and  mighty  law 
of  a  foreign  tyrant,  but  in  the  lowly  loyal  lives  of  the 
Simeons  and  Annas  of  the  time,  who  had  the  sceptre 
and  the  law  in  their  hearts,  and  who  were  waiting  for 
the  fulfillment  of  the  kingdom  in  the  coming  of  Shiloh. 
The  fulfillment  of  the  kingdom— for  there  is  no  evi- 
dence that  these  faithful  ones  imagined  that  the  coming 
of  Shiloh  was  to  be  the  subversion  of  that  kingdom, 
which,  as  true  Israelites,  they  dearly  loved,  but  every 
evidence  that  they  regarded  it  as  the  firm  estab- 
lishment of  Judah's  throne,  and  the  beginning  of  a  tri- 
umphal progress  which  should  not  cease  till  every  knee 
should  bow  before  the  sceptre,  and  every  tongue  con- 
fess that  Judah's  King  was  Lord.  So  much  for  the  ful- 
fillment of  the  promise  in  regard  to  its  inner  reality. 

And  now  a  moment's  glance  at  the  consistency  of  the 
prophecy  with  history,  so  far  as  form  is  concerned.  Here 
we  must  bear  in  mind  what  principle  Fairbairn  has  so 
clearly  shown  in  his  work  on  "  Prophecy,"  that  the  great 
object  of  prophecy  was  to  support  the  faith  of  God's 


242  The  Ages  Before  Moses. 

people — a  support  which  would  be  especially  needed  in 
times  of  darkness.  Now,  if  the  outward  earthly  form, 
in  which  the  kingdom  was  for  a  time  embodied,  had 
been  predestined  to  be  abiding  ;  had  nothing  been  an- 
ticipated in  the  process  of  history  which  would  look 
like  the  passing  away  of  the  kingdom,  there  would  have 
been  no  need  of  such  a  special  promise  as  that  in  Gen. 
xlix.  lo.  On  the  other  hand,  the  very  fact  that  there 
is  such  a  promise  would  lead  us,  a  priori,  to  anticipate 
that  there  would  be  times,  probably  long  times,  when  it 
would  seem  that  the  sceptre  had  departed  from  Judah — • 
times  during  which  it  would  be  necessary  for  those 
who  were  waiting  for  the  salvation  of  God,  to  have  some 
assurance  to  rest  upon,  that,  though  the  form  had 
passed  away,  the  reality  was  with  them  still.  Thus  we 
find  that,  when  once  we  get  rid  of  these  carnal  Jewish 
ideas  of  the  kingdom,  we  discover  not  only  an  agree- 
ment between  the  prophecy  and  the  true  spiritual  his- 
tory of  the  kingdom,  but  also  a  correspondence  between 
the  expectations  it  suggests  concerning  the  outward  and 
formal  history  of  the  kingdom  and  the  actual  facts  of 
the  case,  as  seen  in  the  external  history  of  the  political 
kingdom  of  Israel. 


LECTURE    XII. 

GENESIS  AS  THE   FOREGROUND   OF  THE  BIBLE. 
Gen.  i.— 1. 

GENESIS  first :  "  In  the  beginning  God  created  the 
heavens  and  the  earth."  Genesis  last :  "So  Joseph 
died,  being  one  hundred  and  ten  years  old  ;  and  they 
embalmed  him,  and  he  was  put  in  a  coffin  in  Egypt." 
After  spending  so  much  more  time  than  we  had  in- 
tended on  the  first  book  of  the  Bible,  we  may  well  pause 
at  the  close  of  it.  It  is  a  good  place  to  pause.  There  is 
quite  a  break  in  the  continuity  of  the  history  between 
Genesis  and  Exodus.  There  is  no  such  break  again, 
until  we  come  to  the  close  of  the  Old  Testament,  and 
look  across  the  long  interval  between  Malachi  and 
Matthew. 

Now,  observe  that,  while  we  have  proceeded  but 
a  short  distance  so  far  as  the  amount  of  reading  is 
concerned,  we  are  more  than  half-way  through  the 
Bible  in  point  of  time ;  and  that,  even  without  count- 
ing the  measureless  eras  of  the  first  chapter.  We 
may  discount  the  dateless  Apocalypse  at  the  beginning, 
and  the  dateless  Apocalypse  at  the  end  ;  and,  leaving  out 
these  unknown  spaces,  we  find  ourselves  already  consid- 
erably more  than  half-way  from  Adam  in  Eden  to  John 
in  Patmos.  From  Adam  to  Joseph,  at  the  very  lowest 
computation,   there   are   considerably   more    than    two 

(243) 


244  The  Ages  Before  Moses. 

thousand  years;  and  from  Moses  to  John  in  PatmoSy 
there  are  considerably  less  than  two  thousand  years. 
You  see  then  how  appropriate  it  is  just  at  this  point,  to 
pause  and  take  a  look  backward  and  a  look  forward. 
We  have  already  had  occasion  to  compare  the  opening 
chapters  of  Genesis  with  the  closing  book  of  the  Bible ; 
the  heaven  and  the  earth  with  the  new  heavens  and  the 
new  earth ;  the  paradise  in  Eden  with  the  paradise  of 
God,  etc.  We  shall  now  look  at  Genesis  as  the  fore- 
ground of  the  entire  Bible. 

I.  From  this  point  of  view,  looking  comprehensively 
over  the  Bible,  we  may  view  it  as  under  a  threefold  di- 
vision. We  have  Genesis  (or,  if  you  choose,  the  first 
eleven  chapters)  on  the  one  hand.  Revelation  on 
the  other,  and  all  the  rest  of  the  Bible  between.  We 
have  the  beginning  of  everything  in  Genesis.  We  have 
the  conclusion  of  everything  in  Revelation ;  and  be- 
tween the  two  we  have  the  vast  development  from 
Moses  (or  from  Abraham)  on  to  Christ  and  His  apostles. 
Looking  at  it  in  this  wide  and  comprehensive  way,  there 
are  many  interesting  lines  of  development  that  may  be 
suggested  as  worthy  of  special  study. 

You  might,  for  example,  study  the  long  conflict  of  the 
ages  with  its  beginnings  in  Genesis,  its  developments  on 
through  the  Bible,  and  its  consummation  in  Revelation. 
We  have  found  the  germ  of  it  all  in  Genesis  iii.  15,"  And  I 
will  put  enmity  between  thee  and  the  woman,  and  between 
thy  seed  and  her  seed  ;  it  shall  bruise  thy  head,  and  thou 
shalt  bruise  his  heel."  And  as  we  follow  the  long  conflict 
on  through  its  successive  ages  we  find  a  sad  record  of 
defeat ;  defeat  in  the  first  age,  defeat  in  the  second  age, 
defeat  in  the  third  age.     But  this  is  only  so  far  as  man 


Genesis  as  the  Foreground  of  the  Bible.  245 

Is  concerned.  There  is  failure,  failure,  failure,  on  the 
part  of  man  ;  but  the  purposes  of  God  never  fail  ;  the 
great  Salvation  marches  steadily  on  to  its  great  consum- 
mation. When  we  reach  the  New  Testament,  Christ 
the  Captain  of  our  Salvation  appears  in  conflict  with  the 
great  enemy,  defeating  him  in  the  desert  and  triumph- 
ing over  him  on  the  cross.  And  then  when  we  reach 
the  last  book  of  the  Bible  we  hear  the  note  sounded  at 
the  close  of  each  of  the  seven  letters  to  the  churches, 
"To  him  that  overcometh,"  "To  him  that  overcometh," 
"  To  him  that  overcometh,"  seven  times  repeated  with 
appropriate  promises — thus  preparing  us  for  the  conclu- 
sion of  the  great  conflict,  as  in  the  stirring  description 
of  the  twelfth  chapter :  "  The  great  dragon  was  cast 
out  ;  that  old  serpent  called  the  Devil  and  Satan,  which 
deceived  the  whole  world  ;  he  was  cast  out  into  the 
earth,  and  his  angels  were  cast  out  with  him  ;  and  I 
heard  a  loud  voice  saying  in  heaven,  '  Now  is  come  Sal- 
vation and  strength  and  the  kingdom  of  our  God  and 
the  power  of  His  Christ  ;  for  the  accuser  of  our  brethren 
is  cast  down,  which  accused  them  before  our  God  day 
and  night,  and  they  overcame  him  by  the  blood  of  the 
Lamb  and  by  the  word  of  their  testimony.'  " 

The  blood  of  the  Lamb  here  referred  to,  suggests 
another  line  of  study,  which  might  be  followed  out  in 
the  same  way.  In  the  beginning  of  Genesis  we  find  the 
origin  of  sacrifice.  And  following  on  from  Abel's  lamb, 
we  come  to  Abraham's  lamb,  and  to  Moses'  paschal 
lamb  connected  with  the  Exodus  from  Egypt ;  and  then 
we  have  the  morning  and  evening  sacrifices,  every  morn- 
ing a  lamb  and  every  evening  a  lamb,  day  by  day  con- 
tinually (Ex.  xxix.  38),  all  through  the  Old  Testament 


246  The  Ages  Before  Moses. 

times  until  the  coming  of  "  the  Lamb  of  God  that 
taketh  away  the  sin  of  the  world,"  speaking  of  whom 
Isaiah  says  :  "  He  was  led  as  a  lamb  to  the  slaughter,  and 
as  a  sheep  before  his  shearers  is  dumb,  so  He  opened  not 
His  mouth  ; "  and  concerning  whom  the  apostles  speak 
in  terms  like  these  :  "  Christ  our  Passover  (our  paschal 
lamb)  is  sacrificed  for  us,"  and  "  Ye  are  redeemed,  not 
with  corruptible  things  as  silver  and  gold,  ....  but 
with  the  precious  blood  of  Christ,  as  of  a  lamb  without 
blemish  and  Avithout  spot,  who  verily  was  foreordained 
before  the  foundation  of  the  world,  but  was  manifest 
these  last  times  for  you,  who  by  Him  do  believe  in  God." 
Then  turn  to  Revelation  and  what  do  you  see?  You 
see  in  the  midst  of  the  throne  "a  Lamb  as  it  had  been 
slain."  And  this  is  the  favorite  title  of  the  Lord  Jesus 
from  that  point  onwards  to  the  end.  It  is  "  the  blood 
of  the  Lamb,"  "  the  wrath  of  the  Lamb,"  "  the  song 
of  Moses  and  the  Lamb,"  "  the  marriage  supper  of  the 
Lamb,"  "  the  throne  of  God  and  of  the  Lamb." 

Or  again  we  might  take  the  study  of  the  royal  priest- 
hood of  Christ.  The  germ  of  it  all  is  found  in  these 
few  verses  about  Melchizedek  (Gen.  xiv.  18-20),  so  fully 
expounded  in  the  seventh  chapter  of  Hebrews.  In  the 
Mosaic  era  we  see  the  development  of  it  along  the  line 
of  the  Aaronic  priesthood,  and  along  the  line  of  the 
kings  of  Israel ;  and  toward  the  close  of  the  Old  Testa- 
ment our  attention  is  especially  arrested  by  a  striking 
prophecy  of  .  Zechariah  (Zech.  vi.  12,  13):  ''Thus 
speaks  the  Lord  of  hosts,  saying:  Behold  the  man 
whose  name  is  the  BrancJi ;  and  he  shall  grow  up  out  ot 
his  place,  and  he  shall  build  the  temple  of  the  Lord : 
even   he   shall   build    the   temple   of    the    Lord ;    and 


Genesis  as  the  Foreground  of  the  Bible.  247 

he  shall  bear  the  glory  and  shall  sit  and  rule  upon 
his  throne,  and  he  shall  be  a  priest  upon  Ids  throne" 
This  prepares  us  for  the  full  development  of  the  royal 
priesthood  in  Christ  when  He  comes.  So  when  we  turn 
to  the  New  Testament  we  find  it  beautifully  fulfilled  in 
two  ways:  first  in  His  humiliation,  and  then  in  His 
exaltation.  In  His  humiliation,  we  see  the  priest  there, 
offering  up  the  sacrifice  of  Himself,  and  over  the  altar- 
cross  is  written,  "  This  is  the  King."  There  you  see 
the  King  upon  the  altar.  When  you  come  to  the  book 
of  Revelation  you  see  the  Priest  upon  the  throne :  "  In 
the  midst  of  the  throne  stood  a  Lamb  as  it  had  been 
slain :  "  the  consummation  of  the  royal  priesthood,  the 
beginnings  of  which  are  found  in  Genesis. 

Now  these  are  only  specimens  of  the  kinds  of  lines 
we  may  run  through  the  Scriptures,  making  the  most 
interesting  of  all  "  Bible  Readings."  We  might  refer 
to  other  leading  thoughts,  such  as  that  of  judgment, 
beginning  with  the  judgment  of  flood  and  ending  with 
the  judgment  of  fire ;  or  even  symbolic  names,  such  as 
Babel  in  the  early  chapters  of  Genesis,  Babylon  in  the 
Old  Testament,  "  the  Church  at  Babylon  "  in  the  New, 
and  finally  in  the  Apocalypse :  "  Babylon,  the  great, 
is  fallen,  is  fallen."  Let  these  suffice  as  illustrations  of 
the  suggestiveness  of  the  simple  threefold  division  of 
the  Bible  with  Genesis  as  the  Beginning,  Revelation  the 
End,  and  the  intermediate  books  the  Development. 

II.  But  restricting  ourselves  now  to  what  we  have 
called  the  third  age,*  of  which  we  have  only  the  begin- 

*  There  is  no  attempt  in  our  use  of  the  terms  "age  "  and  "  era," 
to  define  Scripture  terms.  If  there  were,  the  objection  might  be 
offered  ^hat  the  Mosaic  economy  is  spoken  of  in  the  New  Testament 


248  The  Ages  Before  Moses. 

ning  in  Genesis — (of  the  first  and  second  ages  we  have 
the  close  as  well  as  the  beginning),  we  find  a  fourfold 
division  convenient  and  suggestive.  First,  the  time  of 
promise — the  patriarchal  era,  the  era  we  have  already 
passed  over  in  review.  The  characteristic  of  that  era 
was  promise.  There  was  no  fulfillment,  and  no  sign  of 
fulfillment  even.  Read  what  Stephen  says  about  it  in 
the  7th  of  Acts:  "  He  gave  him  none  inheritance  in  it ; 
no,  not  so  much  as  to  set  his  foot  on  :  yet  he  promised 
that  he  would  give  it  to  him  for  a  possession."  So  too 
in  the  well-known  passage  in  the  nth  of  Hebrews.  It 
is'  characteristically  a  time  of  promise,  without  any  per- 
formance or  any  sign  of  performance. 

The  next  era  is  the  era  of  "  shadow."  This  is  not  a 
term  of  my  own  invention.  In  the  Epistle  of  the  He- 
brews you  read  (chap.  x.  i),  "  the  law  having  a  shadow  of 
good  things  to  come,  and  not  the  very  image  of  the  things," 
and  in  Colossians,  chap.  ii.  17,  speaking  of  the  Old  Tes- 
tament observances,  the  Apostle  Paul  says :  they  are 
"  a  shadow  of  things  to  come,  but  the  body  is  Christ." 
The  second  era,  then,  was  a  time  of  shadow — covering 
all  the  rest  of  the  Old  Testament  from  Exodus  onwards. 
And  here  we  have  something  more  than  promise, 
though  as  yet  no  fulfillment.  The  promise  was  not  ful- 
filled in  the  true  sense  of  the  term  until  the  Lord  Jesus 
came :  yet  we  have  in  this  era  more  than  promise. 
What  have  we  ?  I  don't  know  of  a  better  word  than 
our  friend  Professor  Tyndall's :  the  word  "  potency." 
Having  had  the  promise  in  the  patriarchal  era,  we  have 


as  one  "  age,"  and  the  Christian  dispensation  another.  The  terms 
"  age  "  and  "era  "  are  simply  used  for  convenience,  the  former  in  a 
wider,  the  latter  in  a  narrower  sense. 


Genesis  as  the  Foreground  of  the  Bible.  249 

the  potency  in  the  next  era.  It  is  something  more  than 
promise,  and  something  less  than  fulfillment.  There  was 
actual  deliverance  from  Egypt,  and  there  was  actual  deliv- 
erance from  Babylon  ;  but  neither  of  these  was  tJie  deliv- 
erance. These  deliverances  showed  what  God  was  able  to 
do.     They  were  the  potency  of  that  which  was  to  come. 

The  third  is  the  era  of  substance,  as  distinguished 
from  shadow — the  good  things  that  were  to  come, 
after  the  shadows  and  types  of  the  Old  Testament 
had  served  their  purpose.  It  is  the  era  of  Reality, 
as  we  might  call  it.  This  is  the  era  in  which  we  are  liv- 
ing, introduced  by  the  first  coming  of  Christ.  It  is  the 
era  of  the  Church,  as  distinguished  from  the  era  of  the 
nation,  and  the  era  of  the  family. 

Then  the  fourth  era  is  "  the  time  of  the  restitution  of 
all  things,"  as  the  Apostle  Peter  calls  it  in  Acts  iii.  21  : 
the  same  that  our  Saviour  refers  to  in  Matthew  xix.  28, 
as  "  the  Regeneration,"  where  he  means  not  the  regen- 
eration of  the  soul,  but  the  regeneration  of  everything. 
That  is  the  era  following  the  second  coming  of  Christ. 

So  we  have  a  fourfold  division,  commencing  with 
Abraham  and  going  on  to  the  End.  We  have  the 
era  of  promise,  the  era  of  potency,  the  era  of  reality, 
and  the  era  of  consummation.  In  the  Old  Testament 
we  have  the  promise  and  potency,  in  the  New  Testa- 
ment we  have  the  reality  and  consunimation  of  the 
great  Salvation. 

Here  again  are  many  interesting  lines  of  development. 
Take  first  the  general  conception  of  Salvation,  which  is 
the  great  subject  of  the  Bible.  In  Genesis  you  find  only 
the  promise — nothing  else.  In  the  benediction  which 
the  dying  Jacob  pronounces  on  the  twelve,  he  breaks 
n* 


250  The  Ages  Before  Moses. 

forth  with  the  ejaculation,  "  I  have  waited  for  Thy  sal- 
vation, O  Jehovah."  It  was  the  time  of  waiting.  The  pa- 
triarchs did  not  receive  the  promises.  They  only  "  saw 
them  afar  off."  They  waited  for  the  salvation.  When  we 
come  to  the  next  era,  the  era  of  potency,  we  find  actual 
salvation.  We  find  the  people  delivered  from  Egypt 
in  the  early  part,  and  delivered  from  Babylon  in  the 
later  part.  Observe,  in  passing,  that  these  two  events, 
the  deliverance  from  Egypt  and  the  deliverance  from 
Babylon,  are  the  two  pivotal  events  of  the  Old  Testa- 
ment, from  Exodus  on  to  Malachi.  When  we  come  to 
the  New  Testament,  we  get  the  reality  of  which  these 
are  the  shadows — salvation  from  sin.  "  Thou  shalt  call 
His  name  Jesus,  for  He  shall  save  His  people  " — not  from 
Egypt,  not  from  Babylon,  but  "  from  their  sins."  When 
at  last  you  reach  the  book  of  Revelation,  there  you  have 
the  great  salvation  fully  developed :  "  Now  is  come 
salvation,  and  strength,  and  the  kingdom  of  our  God,  and 
the  power  of  His  Christ,  for  now  He  has  come  the 
second  time  without  sin  unto  salvation." 

In  connection  with  the  general  thought  of  salvation, 
we  might  take  the  promise  of  the  Land.  Here  again  it 
was  only  a  promise,  in  Genesis.  They  had  "  no  inherit- 
ance ;  no,  not  so  much  as  to  set  their  foot  on  ; "  only  a 
grave.  But  when  we  come  to  the  era  of  potency,  the 
land  is  actually  given.  The  children  of  Israel  are  actu- 
ally settled  in  Canaan.  They  are  led  out  of  Egypt  into 
Canaan,  in  the  earlier  history  ;  and  back  from  Babylon 
to  Jerusalem,  in  the  later  history.  Correspondingly  in 
the  New  Testament,  it  is  out  of  the  world  into  the 
Church,  and  up  to  the  heavenly  Canaan,  the  "  better 
country  "  of  Hebrews  xi. ;  while  in  the  book  of  Reve- 


Genesis  as  the  Foreground  of  the  Bible.  251 

lation,  it  is  "  the  holy  city,  New  Jerusalem,  coming  down 
from  God  out  of  heaven." 

We  may  deal  in  the  same  way  with  the  promise  of  a 
Saviour.  Here  in  Genesis  we  have  only  a  picture. 
You  remember  we  had  a  picture  of  the  Saviour  in 
Joseph  ;  but  only  a  picture — nothing  more.  When  you 
come  to  the  second  era,  you  have  something  more  than 
a  picture.  You  have  an  actual  Saviour  in  Joshua,  who 
leads  his  people  into  Canaan,  and  in  the  latter  part  of 
the  Old  Testament,  a  second  Joshua  (or  Jeshua,  as  it  is 
in  some  places ;  but  the  name  is  the  same,  with  a  signifi- 
cant approximation  to  the  Greek  form  Jesus)  leading  the 
people  from  Babylon  to  Jerusalem.  Then  we  have  the 
New  Testament  Joshua,  or  Jesus,  who  saves  His  people 
from  their  sin,  and  leads  them  to  the  "  better  land," 
finally  set  forth  in  the  book  of  Revelation  as  "  the  Alpha 
and  Omega,  the  beginning  and  the  end  ;  the  first  and 
the  last " — t/ze  Saviour  all  the  way  through. 

In  connection  with  the  general  idea  of  a  Saviour,  it  is 
suggestive  to  take  the  line  of  descent.  And  then  we 
have  in  the  first  era,  after  Abraham,  Isaac,  and  Jacob — 
not  Joseph,  but  Judah,  through  whom  Shiloh  is  to  come. 
In  the  next  era,  the  great  representative  of  the  coming 
Saviour  in  the  line  of  descent  was  David,  David  the 
shepherd  king  ;  first  the  shepherd  king,  and  then  the 
enthroned  king.  David  was  altogether  the  most  perfect 
type  of  Christ  in  the  Old  Testament.  Remember,  how- 
ever, not  in  character.  He  was  not,  as  no  one  could  be, 
a  type  of  Christ  in  character ;  but  take  his  history 
throughout  and  he  was  the  most  complete  type  of  Christ 
in  the  Old  Testament ;  so  much  so,  that  the  very  name 
David  is  often  applied  to  Christ,  c.^:,  Ez.  xxxiv.  23,  24; 


252  The  Ages  Before  Moses. 

and  in  the  same  way  the  title  Christ  is  applied  to  David. 
This  is  veiled  in  our  version  by  the  use  of  the  word 
*'  Anointed,"  when  David  is  referred  to,  but  it  is  the 
very  word  Messiah  or  Christ  (Messiah  the  Hebrew, 
Christ  the  Greek).  Turn  now  to  the  New  Testament 
and  we  find,  first,  the  Shepherd  King  there,  in  the  days 
when  He  was  away  from  His  throne,  having  laid  aside 
His  royal  glory,  and  come  as  the  Good  Shepherd,  ob- 
scure and  almost  unknown,  to  gather  and  feed  His  flock, 
and  finally  to  give  His  life  for  the  sheep.  When  we 
come  to  Revelation,  we  see  the  King  on  His  throne, 
with  a  name  above  every  name :  "  King  of  kings  and 
Lord  of  lords." 

In  connection  with  Judah  we  might  take  the  subject 
of  priestly  Intercession,  of  which  we  have  a  beautiful 
picture  in  Genesis  xliv.  18-34.  Look  at  it  closely  and 
you  will  find  it  a  beautiful  picture  of  the  intercession  of 
Christ.  In  the  next  era  we  have  Moses  (Ex.  xxxii.-xxxiv.) 
interceding  for  his  people.  This  is  more  than  a  pic- 
ture. It  is  with  God  (not  with  Pharaoh)  that  Moses  in- 
tercedes, and  in  his  intercession  there  is  potency  indeed. 
But  after  all  it  was  only  a  shadow,  as  was  that  of  Aaron 
and  of  all  the  priests  of  his  line  throughout  the  Old  Tes- 
tament, of  the  effectual  pleadings  of  the  Great  Interces- 
sor who,  when  on  earth,  lifted  up  His  eyes  to  heaven 
and  poured  out  His  spirit  in  such  pleadings  as  are  re- 
corded in  the  17th  chapter  of  John,  and  who,  now  in 
heaven  at  the  right  hand  of  God,  ''  maketh  continual  in- 
tercession for  us." 

These  are  some  of  the  thoughts  connected  with  the 
idea  of  the  Saviour.  We  might  take  the  "  Saved 
People  "  in  the  same  way.     In  Genesis,  as  before,  there 


Genesis  as  the  Foreground  of  the  Bible.  253 

are  simply  promises — the  promise  of  the  seed,  of  the 
many  nations,  and  that  in  the  coming  seed  all  nations 
shall  be  blessed.  There  was  no  sign  of  fulfillment  then, 
and  not  only  so,  but  all  human  prospects  seemed  against 
it.  When  we  come  to  the  next  era,  we  find,  not  fulfill- 
ment yet,  but  the  potency  of  it.  We  find  in  Deut.  xxxiii. 
29,  such  a  passage  as  this  :  "  Happy  art  thou,  O  Israel ; 
who  is  like  unto  thee,  O  people  saved  by  the  Lord,  the 
shield  of  thy  help,  and  who  is  the  sword  of  thy  excel- 
lency." This  idea  of  a  saved  people,  as  represented  in  a 
people  saved,  first  from  Egypt  and  then  from  Babylon, 
runs  throughout  the  Old  Testament.  When  you  come 
to  the  New  Testament  you  find  there  "  the  few  "  and 
"  the  many  "  of  the  days  of  fulfillment ;  the  few  of  the 
earlier  era,  beginning  with  the  first  coming  of  Christ,  and 
the  great  multitude  of  the  later  era,  of  which  the  second 
coming  is  the  point  of  sight ;  the  few,  beginning  with 
the  very  few,  that  gathered  around  our  Saviour  here 
on  earth,  extending  in  numbers  as  the  time  advances, 
greatly  multiplying  as  they  are  to-day ;  and  yet,  after 
all,  so  few  compared  with  what  shall  be,  when  the  prom- 
ise is  at  last  fulfilled.  But  the  time  of  fullest  fulfillment 
is  certainly  coming,  when  "  the  great  multitude,  which 
no  man  can  number,  out  of  all  nations,  and  kindreds, 
and  peoples,  and  tongues,  shall  stand  before  the  Lamb, 
clothed  with  white  robes,  and  palms  in  their  hands." 

These  are  some  of  the  great  things  that  originate  in 
the  patriarchal  era  in  Genesis,  are  developed  throughout 
the  Mosaic  and  Christian  eras,  and  are  brought  to  their 
final  issue  in  the  era  of  the  "  Regeneration  "  ;  but  we 
might  even  take  particulars,  and  find  interesting  lines  of 
study  there  too.     For  instance :  the  lion   in  the  Shiloh 


254  The  Ages  Before  Moses. 

prophecy  in  Genesis,  the  lion  in  Balaam's  prophecy,  the 
lion  of  God  in  Isaiah  (Ariel),  and  in  the  book  of  Revela- 
tion, "  the  lion  of  the  tribe  of  Judah,"  pointing  back  to 
the  old  Shiloh  prophecy  in  Genesis.  But  it  is  not  our 
purpose  now  to  enter  into  details.  The  illustrations  we 
have  chosen  may  ser\^e  to  give  some  idea  of  the  relation 
of  Genesis  to  the  rest  of  the  Bible. 

III.  Now  let  me  call  your  attention  in  conclusion  to 
the  book  of  Genesis  as  a  whole,  as  a  suggestive  picture 
of  the  world  in  which  we  live.  When  we  read  over  this 
book  of  Genesis  we  find  great  expectations  and  great 
promises  in  the  beginning  and  throughout  its  progress, 
and  in  the  end  disappointment  and  great  darkness.  "  In 
the  beginning,  God !  "  what  expectation  does  not  this 
grand  exordium  awaken,  when  we  remember  who  God 
is,  and  what  He  is ;  what  His  glor}^,  what  His  power, 
what  His  love,  what  His  grace!  "In  the  beginning, 
God  " — How  does  it  end  ?  "A  coffin  in  Egypt !  "  That 
is  the  end.  So,  too,  with  the  great  promises  made  to 
Abraham  and  to  Isaac  and  to  Jacob.  "  I  will  be  a  God 
to  thee."  "  I  will  be  thy  shield  and  thy  exceeding  great 
reward."  What  glorious  expectations  are  excited  there, 
and  what  is  the  end  ?     A  coffin  in  Egypt. 

Now,  this  seems  to  me  to  be  just  a  picture  of  this  world, 
so  far  as  we  can  see,  and  so  far  as  we  can  knoAv.  It  is  this 
world,  as  it  is  to  sight  and  as  it  is  to  science.  There  are 
glorious  expectations  here.  We  look  back  to  the  origin 
of  things,  and  we  find  wonderful  preparations.  We  can 
trace  back  the  history  of  our  earth  through  the  geologi- 
cal epochs,  and  find  extraordinary  development,  wonder- 
ful evolution — rising,  rising,  rising  up  through  inanimate 
creation,  and  then  through  the  animate  creation,  until 


Genesis  as  the  Foreground  of  the  Bible.  255 

at  last  it  reaches  its  crown  and  consummation  in  Man  ; 
and  now  what  glorious  prophecies  are  there  in  man's 
nature,  and  what  magnificent  expectations  in  connection 
with  his  work  and  destiny !  But,  after  all  these  hopes 
are  so  excited  and  stimulated,  and  we  soar  as  high  as 
heaven  in  our  skyward  aspirations,  the  end  is  a  coffin. 

In  Egypt  perhaps.  Yes,  in  Egypt.  Egypt  is  a  great 
country.  It  is  the  land  of  the  pyramids.  It  is  the  land 
of  the  Sphinx,  of  science  and  art,  of  culture  and  civ- 
ilization. In  this  nineteenth  century  civilization,  of 
which  we  are  so  proud,  we  have  better  than  Egyptian 
culture.  We  have  better  than  Egyptian  art.  We  have 
lordly  magnificence  all  around  us.  There  is  wonderful 
progress  in  inventions  and  discovery — there  seems  no 
limit  to  the  possibilities  of  inventive  art  and  genius — the 
Egypt  of  the  future  bids  fair  to  throw  the  Egypt  of  the 
present  as  far  into  the  shade  as  it  has  already  cast  the 
Egypt  of  the  past ;  but  what  is  your  portion  and  mine 
in  the  Egypt  of  the  future  ?  A  coffin  in  it.  Yes,  that 
is  the  end  for  you  and  me  and  every  one  of  us,  so  far  as 
this  world  is  concerned  :  a  coffin  in  Egypt. 

In  this  world,  as  in  Genesis,  there  is  much  blessed 
light.  There  are  many  beautiful  things  in  it  ;  many 
things  to  admire,  many  things  to  impress  us  and  inspire 
us;  but  it  all  ends  in  darkness.  Hope  springs  exultant 
at  the  outset.  Then  it  is  "  the  evening  and  the  morn- 
ing." But  when  you  reach  the  end  you  find  the  order 
has  been  sadly  inverted.  It  is  now  the  morning  and  the 
evening  and  the  night.  Can  it  be  of  God  then,  of  Him 
who  calls  Himself  "the  Father  of  Lights?"  Can  it  be 
that  the  development  which  commenced,  "  In  the  begin- 
ning, God,"  shall  end  with  a  coffin  ?     No,  it  can  not  be. 


256  The  Ages  Before  Moses. 

If  it  had  been,  "  In  the  beginning,  Fate,"  or,  "  In  the 
beginning,  Chance,"  or,  "  In  the  beginning.  Law,"  it 
might  have  been.  But  seeing  that  it  is,  "  In  the  begin- 
ning, God,"  it  can  not  be. 

But  is  it  not  the  end  ?  Yes  ;  but  of  what  ?  Of  Gen- 
esis. It  is  only  the  end  of  the  beginning.  That  is  the 
explanation  of  it  all.  Here  is  the  key  by  which  we  can 
get  out  of  the  dark  dungeon.  "  Now  we  see  through 
a  glass  darkly."  Now  we  know  in  part.  Now  we  see 
only  the  beginnings  of  things.  That  is  the  reason  they 
sometimes  look  so  dark  and  so  dreadful.  And  though 
to  sight,  and  even  to  science,  death  seems  to  be  the  end 
of  all  our  hope,  remember  that  to  Faith  it  is  the  end  of 
the  beginning  only.  What  a  cheering  thought  it  is  to 
think  that  this  life,  that  seems  bounded  by  a  grave,  that 
seems  to  have  so  dark  an  end,  is  only  the  Genesis  of  our 
history.  All  the  rest  is  yet  to  come,  beyond  the  coffin 
in  Egypt.  It  is  because  this  life  is  only  our  Genesis 
that  there  is  so  much  of  prophecy  in  it,  and  so  much  of 
promise  in  it,  and  so  little  of  fulfillment  here.  But  be- 
yond the  coffin  in  Egypt  there  is  an  Exodus,  without 
any  wanderings.  There  is  Joshua,  the  captain  of  the 
Lord's  host  in  the  heavenly  places  ;  and  Judges  too 
(Matt.  xix.  28  ;  i  Cor.  vi.  2,  3),  but  no  desolating  wars. 
There  are  Kings,  but  no  Prophets  ("  whether  there  be 
prophecies  ;  they  shall  cease  ").  There  are  Psalms,  but 
no  Lamentations.  There  are  Gospels  without  a  cross. 
There  are  Acts  of  loving  service  without  a  dungeon. 
And  whether  in  that  world  beyond  the  grave  there  be 
any  need  of  Epistles,  I  can  not  tell ;  but  this  we  know, 
that  there  shall  be  a  glorious  Apocalypse,  when  the  veil 


Genesis  as  the  Foreground  of  the  Bible.  257 

is  drawn  and  the  glory  is  seen.  "  It  doth  not  yet  appear 
what  we  shall  be,  but  we  know  that  when  He  shall 
appear  " — He  on  whom  all  hopes  are  centred  ;  to  whom 
all  the  types  did  point ;  of  whom  all  the  prophets  spake  ; 
in  whom  all  the  promises  have  been  fulfilled — when  He 
shall  appear,  the  second  time,  in  His  glory,  "  we  shall 
be  like  Him."  And  what  our  surroundings  shall  be  then 
we  can  not  tell ;  but  we  know  that  there  will  be  the  ful- 
fillment of  every  true  desire  and  longing  of  the  sancti- 
fied soul.  All  these  promises,  all  these  expectations,  all 
these  aspirations  of  our  Genesis  life,  will  be  fulfilled  in 
the  coming  Apocalypse  of  glory. 

"Jerusalem  the  Golden, 

Methinks  each  flower  that  blows 
And  every  bird  a-singing. 

Of  thee  some  secret  knows. 
I  know  not  what  the  flowers 

Can  feel  or  singers  see, 
But  all  these  summer  raptures 

Are  prophecies  of  thee, 

"  Jerusalem  the  Golden, 

When  sunset's  in  the  west. 
It  seems  thy  gate  of  glory, 

Thou  city  of  the  blest  ! 
And  midnight's  starry  torches 

Through  intermediate  gloom, 
Are  waving  with  their  welcome 

To  thy  Eternal  Home. 

"  Jerusalem  the  Golden, 
Where  loftily  they  sing 
O'er  pain  and  sorrows  olden 
Forever  triumphing  ; 


2i;8  The  Ages  Before  Moses. 

Lowly  may  be  thy  portal 

And  dark  may  be  thy  door, 
The  Mansion  is  immortal — 

God's  Palace  for  His  poor." 

"  He  which  testiiieth  these  things  saith,  Surely,  I  come 
quickly.  Amen.  Even  so  come,  Lord  Jesus.  The 
grace  of  our  Lord  Jesus  Christ  be  with  you  all.    Amen.' 


®Iiri$t  Bis  ©xuu  Mlihuss. 


gl; 


All  that  Jesus   said  Concerning  Himself  Topically 
Arranged  and  Studied. 


Rev.   E.    BALLANTINE, 
Professor  of  Greek  in   Indiana   University. 


In  the  present  general  study  of  the  character  and  history  of  the 
Author  of  Christianity,  it  seems  but  appropriate  that  JESUS'  OWN 
TESTIMONY  RESPECTING  HIMSELF  be  allowed  an  important 
place,  as  being  fundamental  to  the  argument.  This  volume  is  de- 
signed to  present  in  full  ALL  of  the  received  sayings  of  Jesus  in 
which  He  refers  to  Himself,  arranged  with  reference  to  the  points  on 
which  they  bear,  with  remarks  attached  designed  to  show  the  mean- 
ing, and  to  present  clearly  the  summary  of  their  testimony.  The 
volume  has  a  complete  Index  of  Texts. 


OPINIONS  IN  EEGARD   TO   THE  WORK  FROM   THE  PRESS 
AND  FROM  INDIVIDUALS,  MINISTERS,  AND  OTHERS. 

From  the  Sunday-School  Times. 
The  book  is  a  useful  one. 

From  the  Interior  (Presbyterian),  Cuicago. 

This  volume  has  grown  out  of  a  little  book  published  years  ago, 
and  is  incomparably  more  complete. 

From  the  Western  Recorder  (Baptist),  Louisville. 

Much  of  the  comment  is  exceedingly  practical,  and  aims  to  get  at 
the  precise  thought  of  the  Saviour.  The  author  makes  some  good 
suggestions  on  the  knotty  passage— Mark  xiii.  32 ;  and  he  offers  a 
simple  and  very  reasonable  solution  of  the  difficulties  in  the  conver- 
sation of  Jesus  Christ  in  Matt.  xxiv.  On  the  whole,  the  book  will 
furnish  a  rich  feast  to  the  devout  mind. 

From  The  Presbyterian,  Philadelphia. 

We  consider  that  the  book  before  us  will  be  found  valuable,  not 
alone  for  present  reading,  but  for  reference. 


Cfjrist  Itlis  ©&3n  Wiitntss. 


From  The  Watchinan  (Baptist). 

We  have  here  a  Christology  the  most  clia:ible  ;  for  the  Author  of  it 
"knew  what  was  in  mau,"  and  Ijnew  also  that  the  record  of  iiimself 
was  trae.  It  must  be  confessed  that  (the  wauter)  marshals  the  testi- 
mony presented  with  consummate  skill.  The  book  is  eminently  wor- 
thy of  fcitudy  b^'^  all  Christian  ministers,  and  especially  by  young  Chris 
tians,  whose  relations  with  the  world  bring  them  in  contact  with  per- 
sons of  a  skeptical  bias. 

From  The  Christian  Intelligencer  (Eeformed  Chtjrch). 
It  is  not  a  mere  compilation  of  tests,  but  these  are  accompanied  by 
exegetical  remarks  and  critical  notes,  which  give  greater  unity  of  plan 
and  more  light  upon  the  subjects  illustrated.  The  value  of  the  work 
is  not  merely  in  its  careful  collection  of  the  words  of  Christ,  but  sig- 
nally as  a  help  to  the  study  of  the  Scriptures,  familiarizing  the  reader 
with  their  use,  and  making  the  Lord  Jesus  Christ  Ilis  own  biographer 
and  expositor.  It  can  not  but  be  instructive  to  all  readers,  while  it 
may  enlighten  those  who,  though  in  doubt,  yet  wish  to  learn  just 
what  the  Master  said  of  Himself.  Such  books  will  convince  and 
satisfy  and  edify  thousands  of  inquiriag  minds  which  can  not  be 
reached  by  scientifie  theology,  and  are  not  satisfied  with  the  current 
dogmatic  statements  of  the  Christology  of  the  liible. 

From  The  Churchman  (Episcopal). 

The  work  will  prove  very  useful  in  various  ways,  and  can  not  fail 
to  have  great  weight  with  all  those  who  study  it.  Those  who  have 
never  thus  clas.^ed  together  the  teachings  of  our  Lord  respecting  Him- 
self will  be  surprised  to  tind  how  full  and  strong  they  are  on  every 
point  held  by  the  Church  respecting  His  person  and  work. 

From  the  Boston  Traveller. 
In  it  is  arranged  topically,  in  a  most  scholarly  as  well  as  devout  and 
careful  manner,  all  that  Jesus  said  concerning  Himself.  Such  a  work 
speaks  for  itselif ;  and  there  is  only  need  to  call  the  attention  of  Sun- 
day-school teachers,  of  students,  and  of  the  community  of  Christian 
people  to  the  book's  existence,  to  make  each  and  all  such  desire  it. 
The  work  will  be  found  an  eminently  valuable  one. 

From  tfie  New  York  Observer  (Presbyterian). 
It  is  quite  peculiar  enough  in  its  conception  and  treatment  to  justify 
its  appearance.  The  passages  (under  the  different  heads)  are  selected 
with  good  judgment,  and  the  bringing  together  of  Scriptures  thus 
selected  is  often  very  suggestive.  But  besides  this,  the  author  has 
frequently  subjoined  explanations  which  are  wise  and  helpful. 

From  The  United  Presbyterian. 
It  is  timely  and  will,  no  doubt,  be  received  with  special  interest  at 
this  time,  when  the  attention  of  the  whole  Christian  world  is  directed 
to  the  person  of  Christ,  and  it  is  destined  to  be  well-received  upon  its 
merits.  It  is  clear,  logical,  and  concise.  The  brevity  of  the  sections 
makes  it  enticing,  leading  the  mind  of  the  reader  on  swiftly  from  one 
important  and  striking  thought  to  another.  The  book  will  be 
especially  valuable  to  all  Bible  students,  classifying  and  grouping  a3 


Cfjiist  pjis  ©inn  SliaitnBSS. 


It  does  all  that  Jesus  says  of  Hlmsolf  in  such  a  manner  as  to  make  the 
intention  and  m?'amng  apparent  and  striking.  To  all  such  we  ear- 
nestly recommend  it. 

From  The  Daily  Indianapolis  Journal. 
"Christ  His  Own  Witness  "  is  a  new  book  by  the  Rev.  E.  Ballan- 
tine  of  the  Indiana  University.  Kecognizing  with  Christ  the  neces- 
sity of  testimony  as  the  foundation  of  a  rational  faith,  the  author  con- 
piles  the  Testimony  of  Jesus  concerning  Himself,  with  an  admirable 
exposition  of  the  same Christians  will  be  edified  and  strength- 
ened in  faith  by  its  perusal,  and  searchers  after  truth  will  find  in  it  the 
precious  treasure.  Parents,  teachers,  students,  and  ministers  will 
find  in  it  an  invaluable  help  in  their  labors  for  Christ  and  humanity. 
It  ought  to  be  in  every  library  throughout  the  land. 

From  The  New  York  Evangelist  (Presbyterian). 

A  thorousrhly  studied  and  carefully  prepared  volume.  Students  of 
"  the  Life  '^scarcelv  need  our  suggestion  of  the  special  worth  and  use 
of  this  tastefully-printed  work.  "Such  a  volume  prepared  by  one  who 
is  himself  a  devout  believer,  can  not  be  otherwise  than  instructive 
and  edifying  to  all  who  read  with  the  same  humble  and  teachable 
spirit. 

From  TJie  Examiner  and  Chronicle  (Baptist),  New  York. 

The  book  shows  itself  to  be  a  labor  of  love  and  devotion.  Reflec- 
tions brief  and  pertinent  are  not  wanting,  and  occasional  notes  in  the 
margin  will  aid  the  critical  student.  Those  who  love  to  linger  over 
the  Life  of  our  Lord  will  find  a  delightful  and  edifying  help  in  these 
pages. 

EXTRACTS  FROM  PRIVATE  LETTERS  AND  ARTICLES  WRIT- 
TEN FOR  PUBLICATION. 

From  President  Moss,  Indiana  University,  to  the  Author. 

I  am  grateful  and  slad  that  your  studies  and  devout  meditations 
have  for  so  long  a  time  been  in  this  direction,  and  that  you  now  per- 
mit others  to  share  in  that  which  has  been  so  richly  edifj'ing  and  com- 
forting to  yourself.  It  is  a  precious  book  -an  alabaster  box  of  oint- 
ment lovingly  broken.  May  its  perfume  be  widely  diffused,  and  give 
token  to  many  hearts  of  the  presence  and  grace  of  Him  in  honor  of 
whom  it  is  poured  forth. 

From  President  Tdttle,  Wabash  College  (in  an  Article). 

As  (the  reader)  passes  over  the  Syllabus,  and  then  examines  each 
separate  saying  of  Jesus  in  relation  to  some  claim  He  was  making,  he 
is  tilled  with  wonder.  No  candid  person  can  read  without  wonder 
the  fifteen  chapters  which  record  Christ's  own  words  about  Himself. 
To  me  it  seems  an  imjiortant  work  for  students  who  are  searching 
into  the  mysteries  of  "  the  Word,"  and  to  beliewrs  who  need  spiritual 
food.  It  should  stand  on  the  student's  book-shelf  next  to  Robinson  s 
Harmony,  and  both  should  be  most  carefully  studied.  As  the 
thousihtful  believer  reads  this  precious  volume  of  Prof.  B.,  I  think 
he  will  find  his  heart  aglow  with  veneration  and  love  for  '  the 
Master  " 


strict  ^ia  ®iDn  WLitneBS. 


Aljs  Editor  Says  in  a  Letter  : 
1  have  read  it  with  a  sense  of  personal  indebtedness  to  its  author. 

From  a  Pastor  of  a  Large  City  Church. 

I  thorous^hly  enjoyed  the  beautiful  volume,  which  certainly  treats, 

as  you  suggest,  an  important  and  timely  theme.     It  seems  to  me,  too, 

that  your  discussion  of  the  subject  is  most  scholarly  and  complete.   I 

shall  be  glad  to  speak  of  the  book  to  my  friends  as  I  have  opportunity 

From  another  Active  Pastor  in  the  same  City. 
I  enjoy  your  book  very  much,  and  hope  to  profit  by  its  careful  and 
prayerful  perusal. 

From  the  Pastor  of  a  Leading  Church  in  another  City. 
I  can  see  that  it  will  meet  the  case  of  some  whom  I  know,  who  do 
not  now  admit  the  validity  of  Jesus'  claims. 

From  a  Pastor  in  Ohio. 
Tour  book  fills  a  very  important  niche.  It  is  better  than  the  first 
edition,  as  it  reveals  to  the  reader  much  more  clearly  your  own  con- 
ception of  the  subject,  and  will  make  it  possible  for  most  minds  to 
use  the  material  with  much  better  effect.  I  exjject  to  make  great  use 
of  it  in  my  pulpit  preparations. 

From  the  Venerable  Dr.  Little,  of  Madison,  Indiana. 
Tou  can  not  tell  how  much  lam  obliged  to  you  for  the  precious 
little  volume  you  sent  me.  As  soon  as  I  received  it  I  read  it  carefully 
through,  and  could  but  thank  the  Lord  for  putting  it  into  your  heart 
to  go  "so  caref  ullj' through  the  four  Gospels,  and  select  and  arrange 
under  so  appropriate  heads  those  wonderful  testimonials  which  Christ 
bore  of  Himself.  A  very  large  proportion  of  our  people,  both  in  and 
out  of  the  Church,  suppose  that  they  believe  the  Bible,  and  yet  h^ve 
never  read  it  with  such  care  as  to  have  formed  their  opinions  of  Christ 
from  it,  but  they  derive  them  from  newspaper  articles  or  talks  of 
semi-skeptics,  so  that  they  have  not  the  true  inspired  Scriptural  view 
of  Christ.  Your  book  is  just  in  time  for  men  of  this  class,  as  well  as 
to  strengthen  the  faith  and  hopes  of  true  believers,  and  comfort  and 
cheer  them  in  their  heavenly  way.  Just  at  this  time,  when  there  are 
such  tendencies  to  leave  the  true  Christ  out  of  the  system,  your  book 
should  be  in  every  family,  so  perfectly  arranged  that,  opening  any- 
where, we  sec  Christ  presenting  Himself  in  His  true  light. 

The  book  was  recommended  strongly  to  the  attention  of  the 
General  Assembly  of  the  Reformed  Presbyterian  Church,  at  its  meet- 
ing last  May,  by  one  of  the  members,  and  his  recommendation  was 
seconded.  

12mo,  Cloth,  324  Pag-es, Price,  $1.50 

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TEE  PIiqRIJll  PSALjUS. 

AN 

EXPOSITION  OF  THE  SONGS  OF  DEGREES. 

BT  THE 
WITH  AN   INTRODUCTION    BY 

REV.  MARVIN  R.  VINCENT,  D.D.,  NEW  YORK. 


A  rare  acd  precious  iDOok.  The  exposition  is  fully  abreast  of  the  times, 
•ccurate  and  clear,  with  no  parade  of  critical  learning.  It  is  scliolarly  with- 
out pedantry,  spiritual  without  cant,  and  delightful  without  cloyiuer.  The 
Psalms  are  given  in  an  excellent  and  elegant  translation,  whiclj,  however,  is 
rather  alter  the  author's  own  spirit,  than  i  i  a  catholic  and  c  >'orles8  style, 
and  is  rather  the  better  for  it.  The  sense  of  the  authorizi^d  version  is  never 
departed  from  without  good  reason.  The  style  of  writing  is  especially 
charming.— /S.  S.  Times. 

The  Psalms  (120  to  134)  which  are  known  to  us  as  "Sonsrs  of  Degrees" 
form  as  it  were  a  little  book  by  themselves.  The  author  regards  them,  with 
most  commentators,  as  songs  sung  bv  the  Hebrews  in  their  journeys  to 
Jerusalem  to  attend  the  feasts.  If  the  author's  congiegation  did  not  listen 
with  delight  to  these  charming  expositions  it  must  bj  a  congregation  of 
strange  dullness.  Each  one  is  the  work  of  an  artist,  and  contains  a  transla- 
tion of  the  Psalm,  a  sketch  of  the  time  and  the  scenes  in  which  it  was  probably 
composed,  a  sympathetic  and  skillful  exposition,  and  an  explanation  of  its 
fitness,  etc.  The  style  is  not  only  beautiful,  but  delicately  adapted  to  the 
spirit  of  the  songs  with  which  the  author  is  dealing.  We  heartily  commend 
the  volume.— 2%«  Watchman  (Boston). 

Mr.  Cox's  work  will,  we  venture  to  say,  open  up  to  many  of  his  readers, 
truths  which  they  never  saw  before.  He  gives  the  results  of  a  sound  scholar- 
ship, and  the  fruits  of  a  rich  imagination,  one  which  has  ripened  into  rever- 
ence.   We  commend  this  book  to  all.—  The  Churchman  (N.  Y.) 

To  most  persons,  exposition  is  as  dry  as  a  dictionary,  but  we  venture  to 
Bay  that  whoever  will  give  one  or  two  of  his  best  Sunday  hours  to  the  "  Pilgrim 
Psalms."  will  find  it  one  of  the  juiciest  he  ever  read,  and  as  sweet  a  one  too. 
The  author  throws  a  wonderful  light  on  the  '•  Songs,"  but  better  than  this  is 
the  light  which  he  makes  them  throw  on  us  and  our  times.— .ffe/ig'ioMJ?  Herald 
(Richmond). 

Full  of  the  treasures  of  Christian  experience.— CAm<ia«  at  Work. 

Can  not  fail  to  be  of  service  to  every  thoughtful  and  devout  reader.— 
Oongregaiionalist. 

Scholarly  and  at  the  same  time  popular __Even  the  titles  which^the 

author]  "  ...  ,...,,  ^^ 

"  The  : 

Home,"  followed  by 

12mo,  Cloth.     $1 

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receipt  of  the  price,  by  the  Publishers. 


SOCIALISM. 

__ — — ^ ^ 

By  ROSWELL  D.  HITCHCOCK,  D.D. 

Contents.—/.  Socialism  in  General.  II.  Communistic  Socialism.   III.  Anti- 
Communistic  Socialism.    IV.  Christian  Socialism. 

It  has  been  reserved  for  Dr.  Hitchcock  to  speak  the  wisest,  strongest, 
and  altogether  the  best  words  yet  spoken  on  Socialism  by  any  Amer- 
ican. The  vigor  of  his  language  is  an  apt  illustration  of  the  vigor 
of  his  thought,  and  if  other  clergymen  in  their  stations  would  speak 
as  intelligently  as  Dr.  Hitchcock  has  done,  they  would  render  a  sub- 
stantial service  to  political  and  social  life.  He  believes  that  the  time 
has  already  come  when  every  publicly  educated  man  in  this  nation 
should  understand  the  laws  of  political  economy,  and  be  able  to  make 
them  plain  to  the  masses,  and  his  own  discussion  of  the  subject, 
largely  from  the  social  and  economic  point  of  view,  is  what  may  al- 
ways be  expected  from  clear-headed  professional  men,  who  take  an 
intelligent  interest  in  the  course  of  events It  is  not  unim- 
portant to  know  what  a  theological  professor,  who  is  thoroughly 
alive  to   all  the  demands  of  modern  thought  and  experience,  has 

to  say He  is   apt  to  look  at  the  question  with   detachment 

from  political  prejudice,  and  this  is  precisely  the  value  of  the  Essay 
in  hand To  Dr.  Hitchcock  Christianity  is  the  strong,  posi- 
tive, concrete,  radiant  force,  which  has  always  been  the  best  thing  iu 
the  world,  and  has  always  conquered  the  world. — New  York  Times. 

Seldom  in  America  is  a  practical  subject  handled  with  such  schol- 
arship, force,  and  directness.  The  volume  is  packed  full  of  thought. 
—  Hartford  Courant, 

Clear,  perspicuous,  and  sparkling. — Christian  Intelligencer. 

The  writing  of  a  man  who  has  something  to  say  and  knows  how 

to  say  it The  student  of  style  in  writing,  even  if  he  can 

remain  uninterested  in  the  subject,  will  be  rewarded  by  a  perusal  of 
this  condensation  of  English. — The  Presbyterian. 

A  scholarly  analysis. — Dr.  Wm.  M.  Taylor  in  Christian  at  Work. 

Justness  of  thought,  clear  method,  richness  of  illustration,  and 
scholarly  vigor  of  style,  combine  to  render  this  volume  attractive. — 
Literary  World. 

l2mOyCloth.    Price,  75  cents. 
"        Boards.    "        50       " 

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COR.  20th  Street,  New  York. 

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post-paid,  on  receipt  of  the  price  by  the  Publishers. 


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